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UNITED STATES OF AMEEICA. 



Works by the same Author, 

Published by L. C. BOWLES. 



PLAIN LETTERS ON IMPORTANT 
SUBJECTS. 

COUNSELS AND CONSOLATIONS; 

containing meditations and reflections on sixty two 
passages of scripture, with particular reference to those 
in trouble and affliction. To which are added four ser- 
mons, suited to persons in distressing and mournful cir- 
cumstances. 



SERMONS, 



DESIGNED TO TEACSI PLAINLY 



THE DOCTRINES OF THE GOSPEL, 



AND EARNESTLY TO ENFORCE 



THE PRECEPTS OF JESUS CHRIST. 




BOSTON, 

LEONARD C. BOWLES, 

141 Washington Street. 

1833. 












^ 



*^ 



Entered according to act of Congress, in the year 1833, 
by Leonard C. Bowles, in the Clerk's office ofthe District 
Court of Massachusetts. 



/*TfJ. 



Minot Pratt Printer. 



PREFACE. 



It will be observed that several of the following 
discourses are of a local character. It is hoped 
that they will be none the less instructive and in- 
teresting on that account. 

Notice has been given to some of my friends, 
that the volume would contain fourteen sermons 
and two addresses. An additional sermon, which, 
1 trusted*, would be more acceptable, supplies the 
place of the other address. 

I have endeavored to express myself plainly and 
earnestly, that what I said might be easily under- 
stood and felt. 

This little volume is published with the desire 
to promote the cause of truth and piety, and with 
the prayer that it may be accepted and blessed 
by the God and Father of our Lord Jesus Christ. 

To my many friends who have encouraged me 
in former efforts, and also in this — I make my 
grateful acknowledgements, and send my cordial 
and christian salutations. 

THE AUTHOR. 

Gardner, Jan. 23, 1833. 



CONTENTS. 



SERMON I. 

The faith of believers quickened and guarded. 
Actsix. 4. . . 7 

SERMON II. 

Seasonable cautions. Matt. v. 17. 24 

SERMON III. 
Christian moderation. Philip, iv. 5. 44 

SERMON IV. 

The doctrines of the gospel, and the Pastoral 
office. Rom. i. 16. 90 

SERMON V. 

The same subject continued. . . 78 

SEMRON VI. 

Why the members of a society should pray 

for their minister. Ephes. vi. 18, 19. ' 94 

SERMON VII. 

The union of the flock, the joy of the Pastor. 
Philip, ii. 1, 2. and iv. T. - 114 



VI CONTENTS. 

SERMON VIII. 

Christ walking on the sea. Mark vi. 51. 132 

SERMON IX. 

The Transfiguration. Luke ix. 28—36. 150 

SERMON X. 
Character of Christ. John xx. 11, 12 13. 169 

SERMON XI. 

The present religious state compared with 

the past. Ephes. v. 16. 186 

SERMON XII. 

Regeneration. John iii. 5. 201 

SERMON XIII. 
What shall Unitarians do? Luke iii. 12, 13. 219 

SERMON XIV. 
Hating father and mother. Matt. x. 35. 236 

SERMON XV. 
Evangelical righteousness. 1 John iii. 7. 255 

ADDRESS. 

The duties of a society to their pastor. 271 



SERMON I. 



THE FAITH OF BELIEVERS QUICKENED AND 
GUARDED. 

ACTS IX. 4. 

Saul, Saul, why persecutest thou me ? 

I need not dwell upon the scene to which the 
text alludes. You all know it. 

T shall take occasion from these words, both 
to quicken and guard your faith. 

I. First, to quicken, or give it life, energy 
and activity. This is what people generally 
and mostly need . They believe in many impor- 
tant truths; they believe in the reasonableness 
and excellency of many precepts. But they 
carry not their belief into practice. They feel 
not their own obligations to it. They may ac- 
knowledge them; but they still disregard their 
authority. We all believe in the existence, 
perfections, and government of God. But do 
1 



8 THE FAITH OF BELIEVERS 

we feel that reverence, that love which we 
ought? We believe that God is good, and that 
all our blessings come from him; but are we 
grateful? We carry our views still higher; we 
speak of God as our Father; but do we pay him 
a willing and filial obedience? Must not many 
of us answer, no? Must we not confess, that 
though we call him, Father, yet we have not 
honored and loved him as affectionate and duti- 
ful children, that we have not sought to know 
his will and please him? 

Our faith needs a quickening influence. We 
have not made it the active and governing prin- 
ciple of our life. We believe the scriptures. 
We call the Bible a holy and good book. We 
speak of it as containing things which are true, 
useful, and ought to be observed. But how do 
these sentiments affect our heart and life? Do 
these truths sanctify our hearts? Do these pre- 
cepts guide our conduct? We call the Bible 
a good book; do we regard, do we read, do we 
obey it as such? Must not some of us answer, 
no? Must we not confess that we have paid but 
very little attention to it compared to what it 
demanded and deserved? Our faith needs en- 
livening and invigorating. We ought to feel 
its authority binding our conscience, and promp- 
ting us to virtue and piety. 



QUICKENED AND GUARDED. VJ 

We have some kind of belief in Jesus Christ. 
But do we receive him, as the Anointed and Son 
of God? Do we listen to him, as our teacher; 
do we obey him, as our master; do we take our 
cross against sin, and follow him, as the way 
and the truth and the life? Do we flee to him, 
as our deliverer and Saviour? Do his labors 
and sufTe rings fill us with wonder and gratitude ? 
Do his invitations and promises awaken our de- 
sires and hope? We speak of his example; do 
we strive to copy it ? We speak of his spirit ; do 
we seek to possess and breathe it? We speak 
of the uncertainty of life; does it lead us to seek 
and secure a better life to come ? We speak of 
our constant liability to death ; but do we prepare 
for such an event? Does the thought of dying 
carry our thoughts forward into that eternal 
world into which we are hastening? 

Must we not confess, that our faith has not 
the power and influence over us, which it ought 
to have? It needs life. It needs activity. It 
has not gained dominion over the heart and 
conscience. Probably there is not one 
here, who would not acknowledge, that we 
ought to love, worship, and obey God. But 
do you love him? Do you worship him? Do 
you obey him? Do you esteem it your most 



10 THE FAITH OF BELIEVERS 

important concern, your most reasonable duty, 
and your highest pleasure, to serve him? Have 
you yielded your souls and bodies, a living 
sacrifice to him? 

Must not many of us confess, that we have 
not attended to these things? We may have 
thought and spoken of them; but still they 
have been neglected. We have had no just 
and lively sense of our condition. We have 
not felt the weight of our obligations. We 
have been searching for pleasure, honor and 
happiness; but not in the path of heavenly wis- 
dom, nor in a holy walk with God. Should 
not each one of us be able to say from the 
heart, 'I am resolved to live a christian life; 
to know the will of my heavenly Father, and 
to submit to it. It is my desire and endeavor, 
to avoid sin, and pursue virtue and holiness. 
I have given my heart to God; and it is my 
prayer and my aim, to follow Jesus Christ, to 
honor, to love, and to resemble him. It is my 
great anxiety and study, to live as a child of 
God, a friend of the Saviour, and an heir of a 
glorious immortality. 5 

Is there any thing improper or unreasona- 
ble in this? On the contrary, is it not altogeth- 
er reasonable and important? But are not 



QUICKENED AND GUARDED. 11 

many of us in a very different state of mind 
and heart ? We have never brought home the 
subject of religion to our bosom and our con- 
science. We can make no such favorable re- 
port of ourselves. We have not felt our per- 
sonal need of religion. 

When you think of God, you feel a reluc- 
tance at the thought of consecrating yourself 
to him; an unwillingness to pray to him; a 
wish to banish a sense of your dependence on 
him. You cannot endure the thought of own- 
ing your accountableness to him. Something 
else has possession of your heart. You feel 
as though you should lose your joy and free- 
dom, by owning your allegiance to God. You 
feel as though the service of your heavenly 
Father would be a humiliation, a restraint, a 
bondage, uneasy and degrading. You do not 
really think of him as your Father and Friend; 
but as a mighty Sovereign whose authority and 
laws you would be glad to be free from. 

If this is not your case, my friend, why are 
you so backward in performing your duties to 
him? Why do you withhold from him your af- 
fections, your prayer, your praise, and your obe- 
dience ? You have not embraced Christ. You 

have not made it your care to walk as he walk- 
1* 



12 THE FAITH OF BELIEVERS 

ed. You feel not that love to him, that inter- 
est in hisjcause and kingdom, which a true 
friend and disciple should feel. You think of 
the cross which you must bear, and not of the 
one on which your Saviour bled and died, to 
save you from your sins, and turn you away 
from your iniquities. You think of your own 
cross, but not of the crown of righteousness 
and peace held out to encourage your efforts. 

If this is not your case, why do you manifest 
so much coldness and indifference? Why do 
you delay showing him those marks of attach- 
ment which he requires ? Why does it take 
you so long to determine, whether you will be- 
stow your care upon your body or upon your 
soul? whether you will follow Christ, or fol- 
low the ways and vanities of the world? I 
speak plainly to you. I wish to make every 
one understand and feel the force of what I say. 
I wish to make every one feel that he is a mor- 
al and an accountable being; that the soul 
is worthy of our time and thoughts; that re- 
ligion is the one thing needful; that it is not to 
be trifled with and neglected. I wish to have 
each one make religion a personal concern. 
Our faith needs life and activity. 

You would not openly and professedly per- 



QUICKENED AND GUARDED. 13 

secute Jesus, nor oppose his gospel. You 
would shrink from the thought of doing so. 
But why are you not more earnestly and faith- 
fully his friends? I appeal to your own hearts 
to say, if, in this respect, you are not very de- 
ficient. 

Many of you are young. When your pow- 
ers and faculties are the most vigorous; when 
you are capable of rendering important service 
to the #ause of religion, would you devote 
yourselves to God now, how much you might 
do for your own peace and safety, and for the 
piety and joy of those around you ! O my 
young friends, let me entreat you not to re- 
main in this situation. Say not, nor think, that 
it is too soon for you to love and obey your 
heavenly Father; and to own and follow Jesus 
Christ. Remember, that you are accountable 
for your thoughts, words and actions; and that 
you need the hopes and promises of the gos- 
pel. 

It is painful to think how many of the young, 
and also of those more advanced in years, have 
never been baptized, nor made a profession of 
religion. Are you resolved wholly to neglect 
these things? or have you so little regarded 
them as to make no resolution either way? What 



14 THE FAITH OP BELIEVERS 

hinders your being baptized, and commemora- 
ting the dying love of the Saviour? Have you 
supposed these duties unnecessary? Do your 
sins keep you back? Why do you not repent 
of, and forsake them? Would you have others 
embrace your faith; would you have your faith 
comfort you in the closing scene of life? Yield 
a pious obedience to it now. Consider how 
soon you must die, whether you are prepared 
or not. If your faith has been inadtive and 
lifeless, in times past, let it be so no longer. De- 
clare yourselves the disciples of Christ by the 
confession of your mouth, and by the actions of 
your life. 

II. I said I should take occasion from my text 
to guard your faith — to guard it against the 
influence of irreligion. 

There are but few persons, who have much 
intercourse with the world, who do not, from time 
to time, fall in company with those who make a 
mock of sin; who show how much genius and 
learning they have, by ridiculing and scoffing 
at religion; who trifle with the doctrines and 
warnings of the Bible; and make the events 
there recorded, the subject of their mirth and 
laughter. They employ their reason to over- 



QUICKENED AND GUARDED. 15 

throw revelation; and to diminish the authority 
and influence of that sacred volume. They are 
earnest in seeking objections and arguments 
against the gospel; and are eager to embrace 
every opportunity to increase the number of 
their votaries, and to shake the faith of every 
one they meet. 

They would induce you to believe that the 
Bible is but a collection of fables and fictions; 
that it abounds with contradictions and absur- 
dities; and that none but hypocrites, the super- 
stitious, and ignorant embrace its teachings for 
truth. By their zeal to destroy it, you might 
imagine that they thought, if the Bible could 
only be sunk in oblivion, all would be well. 
No doubt many, when they see religion treated 
with such boldness and lightness, when they 
hear so many objections brought against Rev- 
elation, feel that their own faith is weaken- 
ed; feel that there are difficulties which they 
cannot remove. You cannot refute their argu- 
ments. You cannot answer their perplexing 
questions. They make assertions which you 
cannot disprove. They point out apparent 
inconsistencies and contradictions which you 
cannot reconcile. Perhaps they are ten times 
better acquainted with the words of scripture 



16 THE FAITH OF BELIEVERS. 

than you. You remember what they say against 
religion, and clouds of uncertainty and darkness 
come over your mind. 

But why should you be thus bewildered? 
Why need you be thus confounded ? Consider. 
Are these persons who thus labor to shake your 
faith, and fill you with doubt and disbelief — 
are they wise, pure, sober, good, and exempla- 
ry? Are they persons whom you respect, esteem, 
and love? Is their rejecting Christianity their 
only fault? And do they seem to have no other 
motive to destroy religion, than to make you bet- 
ter and happier? Do they seem to have the 
welfare of individuals, and of society at heart? 
Is it their whole aim to raise the dignity, to 
exalt the character, and to improve the condition 
of mankind? Well, admit, for the moment, 
that this is really the case; and still, why will 
you be led into doubt by them? For, are they 
the only wise and the only good? Do they so 
much excel all others in genius, in learning, 
in purity, and in goodness, that what they say 
should be listened to as an oracle; and that what 
all others say, should be accounted as folly and 
falsehood? You ought to consider these things. 

Admit that the person who would turn you 
from the gospel, is in every other respect blame- 



QUICKENED AND GUARDED. 17 

less — that he is honest and kind in all the walks 
and relations of life. But cannot you find those 
who do believe the gospel, equally as kind and 
honest? And does the gospel teach any one to 
be cruel and dishonest? Why need your faith 
be shaken, though you cannot answer all his 
questions? Do you not know that others, as dis- 
tinguished for talents, learning, and moral worth, 
have examined the arguments for and against 
Christianity, and have still lived and died in 
the faith and hope of the gospel? Do you not 
know that Fenelon, and Butler, and Watts, 
and Lathrop, were Christians? Will you reply 
that they were clergymen, and therefore not to 
be trusted? But why not? What proof can 
you bring, or has any one brought, that these 
men were dishonest and treacherous? They 
were respected and loved, while living; and 
though gone, they are remembered with ven- 
eration and praise. But leave them. Sir Isaac 
Newton, Sir William Jones, Sir Matthew Hale, 
Locke, Milton, Grotius, Washington, Chief 
Justice Parsons, were not men who gained their 
daily bread by preaching. I need not speak of 
their genius, their virtues, and their fame. They 
were christians. If you know that some speak 
and write against Christianity, you may know 






18 THE FAITH OP BELIEVERS 

also that others, equally as gifted, great, and 
good, to say the least of them, have written 
and spoken in favor of Christianity. Say that 
some one endeavors to shake your faith, and 
to persuade you to reject the gospel. You are 
unable to reason with and answer him. What 
will you do? You might ask yourself this ques- 
tion, What evidence have I that this person is 
wiser and better, more disinterested, and more 
worthy to be believed than Parsons or Washing- 
ton? 

Consider the men who make light of reli- 
gion, and who treat the blessed gospel as false 
and useless. They are not destitute of every 
good quality. We may discover in some of 
them much to admire and imitate. But how 
often we may discover something in them to 
excite our pity. I may say, generally, as far 
as my observation has extended, that they ap- 
pear to me to be unhappy. They tell me so 
by their cast of countenance. They tell me 
so by their words. They are not at peace. 
They seem not at all satisfied with their own 
opinions. They seem, after all, to be themselves 
filled with doubts and misgivings. They are 
not confirmed. They keep revolving the sub- 
ject in their thoughts. They cannot banish it 



QUICKENED AND GUARDED. 19 

from their minds and be at rest. There is a 
secret fear that they are wrong, and that reli- 
gion is something more than a fable and a delu- 
sion. I have seen such persons in affliction, 
and have compared them with the humble and 
pious Christian. What a contrast! How full 
of instruction! 

Many behave as though they thought, if they 
could only get rid of the Bible, there would be 
nothing to interfere with their schemes of pleas- 
ure, honor, and gain, nor any thing to disturb 
their repose. 

But take away the Bible and its sanctions; 
and what would you gain? You would still, in 
some degree, feel the restraints of public opin- 
ion, of common sense, and of human laws. 
Leave out futurity, and say there is no God; 
and what would you gain by it? You would 
still have appetites, desires, and passions. You 
would still be susceptible of pleasure and pain, 
and of praise and blame. You would still have 
memory, reason, and conscience. You would 
be capable of shame, fear, and remorse. Un- 
less you governed your appetites, desires, and 
passions, they would enslave and destroy you. 
Your peace and enjoyment could not be secur- 
ed, without many sacrifices and self-denials. 



20 THE FAITH OP BELIEVERS 

You would be still liable to temptations, which 
if you did not resist, you would be the sufferer. 
You would be liable to disappointment, loss- 
es, trials, sickness, and affliction. Your abandon- 
ing the gospel would not exempt you from 
cares, anxieties, and sorrows. And where 
would be your support and comfort under them. 
You would still be all your days subject to 
death; very likely also, to the fear of it. And 
you would often find it difficult to overcome or 
repress that fear. Nor could you feel certain 
that there was no God, no Providence, no fu- 
ture life; and that you should not live again. 
You could not get rid of the impression that 
there was a great Spirit, pervading all things, 
and surrounding you; that he was the maker 
and governor of the world; and that your soul 
would never die. You could not satisfy your- 
self that the universe was without a Creator 
and governor, and that death was an eternal 
sleep. We were born to be religious, and to 
hold communion with God. We cannot wholly 
exclude from our minds moral and religious 
sentiments. We may cast away the Bible; but 
these notions, sentiments, and impressions will 
remain, till we cease to be human and rational 
beings. And after one has brought all the ob- 



QUICKENED AND GUARDED. 21 

jections he can against Revelation, still the 
Bible abounds with truths which no reasoning 
can destroy, and with precepts which will be 
forever admired. 

Why should we wish to disbelieve and oppose 
the Gospel? I believe this is a more difficult 
question to answer satisfactorily, than all the 
objections that ever were, or ever will be 
brought against it. 

What duty is enjoined upon you, which it 
would be really for your benefit and that of 
your fellowmen, were you entirely exempted 
from it? What really Christian grace or vir- 
tue seems to you a blemish, and an injury to 
the person who possesses it? You can name 
none, for there is none. Remember these 
things, whenever you hear any one speak irrev- 
erently and Mghtly of the gospel. They are 
speaking against a book which teaches you 
to be sober, righteous, and pious. 

Why should we wish to disbelieve and op- 
pose the doctrines of the gospel? Why should 
we not be glad to entertain the thought that 
there is a God, who is perfectly holy and good, 
and who governs the world? Why should we 
not be glad to know that he is our Father? 
Why should we not rejoice to believe that there 



22 THE FAITH OF BELIEVERS 

is a Providence which watches over, and takes 
care of us, and of all things? Why should we 
not rejoice to be assured that we shall live 
again, and that we may make that future life 
a state of endless glory and felicity. 

'Ah! but we may be miserable.' Yes; we 
may be, if we choose. Our dangers are poin- 
ted out to us, and means of escape from them 
are kindly offered to us; so that if we are not 
happy in another world, it is our own fault. 

The doctrine of scripture is, that you shall 
be dealt with according to your true deserts; 
that no wrong nor injustice shall be done to any 
one; that no one shall be deprived of any 
of the honor and joy which belongs to him, or 
of which he is worthy. 

And why should you be opposed to Jesus 
Christ ? If you dislike him, what is the reason 
of your dislike? He was sinless, and always 
did those things which pleased his heavenly 
Father. He showed a wisdom, a piety, a benev- 
olence, a compassion — wonderful, glorious, 
and sublime beyond description. 

Remember these things, whenever any one 
tries to turn your thoughts and affections from 
this spotless lamb of God. If you will only 
keep these things fresh in your memory, the ir- 



QUICKENED AND GUARDED. 23 

religion of others will only strengthen your 
faith; their cavils and contempt will only warm 
your love and animate your hope. Let this 
divine religion enter your heart and form your 
character; and yours will be a peace which 
nothing can destroy, and yours will be a crown 
of glory which will never fade. 



2* 



SERMON II. 



SEASONABLE CAUTIONS. 

MATT. V. 17. 

Think not that I am come to destroy the law or the proph- 
ets ; I am not come to destroy, but to fulfil. 

I have already * spoken to you from the 
words of my text. In that discourse I endeav- 
ored to show you how groundless were the sus- 
picions of the Jews, that Jesus had come to de- 
stroy the law and the prophets. I also spoke 
of the manner in which he did fulfil the law 
and the prophets. I also hinted at some of the 
misapprehensions and abuses of this passage of 
scripture among Christians. 

Many have been taught to understand by it, 
that Christ came to obey the law, as our sub- 
stitute; that his merits or righteousness are 

* It was not deemed important to publish the other 
sermoD, and yet it appeared necessary to allude to it. 



SEASONABLE CAUTIONS. 25 

imputed to us; and that our sins and guilt are 
imputed to him. But righteousness implies 
principles, dispositions, and habits; it implies a 
good moral and religious character. It is a 
personal thing; something that is felt, done, 
and worked out ; something that is acquired by 
thought, care, and time; by the help of means 
and motives; by the exertion of the mental, 
moral, and bodily powers; by the cooperation 
of the human heart and mind, with divine agen- 
cy and spiritual influence. Character is form- 
ed; not bought, transferred, imputed. The 
apostle says, ' This is the love of God, that 
we keep his commandments: 5 and, again, 'Let 
no man deceive you; he that doeth righteous- 
ness is righteous.' And not only John, but the 
other apostles also frequently inculcate the same 
sentiment; and not only they, but the Saviour 
himself, saying, ' And why call ye me, Lord, 
Lord; and do not the things which I say ?' ' Ye 
are my friends, if ye do the things which I com- 
mand you. 5 But we need not go so far from 
the text to establish this truth, that by fulfil- 
ling the law, Christ was not going to obey it 
for sinners, so as to release them from its obli- 
gations; but to teach them, by precept and ex- 
ample, what the law is; and that they must 



26 



SEASONABLE CAUTIONS. 



obey it themselves. We need only to attend 
to the remainder of the sermon on the mount, 
to gain a correct understanding of the mean- 
ing of the text. 

Jesus, there, in plain language, tells his hearers 
what he meant by fulfilling the law. He rehearses 
the law to them; he explains its meaning and 
spirit; he declares its obligations and extent; 
and he urges their obedience to it, from the 
highest and most powerful motives. ' Whosoev- 
er shall break one of these least commandments, 
and shall teach men so, he shall be called the 
least in the kingdom of heaven. Except your 
righteousness shall exceed the righteousness 
of the scribes and pharisees, ye shall in no 
case enter into the kingdom of heaven. Every 
one that heareth these sayings of mine, and 
doeth them not, shall be likened unto a foolish 
man which built his house upon the sand.' 

I shall address you again from the same 
words ; but shall accommodate them to time and 
circumstances. 

Jesus Christ was then charged with hostility 
to the law and the prophets; with attempting 
to overthrow religion; to destroy virtue and pi- 
ety. They charged him with being mad; hav- 
ing a devil ; with casting out devils by Beelze- 



SEASONABLE CAUTIONS. 27 

bub. They called him a blasphemer and a sin- 
ner. They ascribed his power and wisdom to 
infernal agency. They attributed his words and 
actions to the basest motives. So also were 
his apostles, suspected, calumniated, slandered, 
reviled, unjustly accused, and persecuted. 
When they labored to spread and defend relig- 
ion,^ its divine purity, they were charged with 
undermining the very foundations of religion. 
When they exposed the errors and sins of men, 
(especially the errors and .sins of those who 
accounted themselves the most enlightened and 
holy), they were accused of treacherous designs 
and of daring impiety. Instead of receiving 
the new and heavenly light, which was offered 
them, they charged the apostles with blindness, 
superstition, and malice. Their doctrines must 
be false, because new to them! Prejudice, su- 
perstition, and sin, were all in favor of their 
present opinions and practices; and he who 
would instiuct and convert them, was repelled 
as an enemy to religion. 

Something like this has happened in later 
days, and among Christians too. In the time of 
the Reformation, to go back no farther, the Pro- 
testants were denounced and excommunicated, 
as traitors and heretics; as the enemies of God 



28 



SEASONABLE CAUTIONS. 



and of Christ; as the corrupters and destroyers 
of pure religion; as undermining the foundation 
of the gospel and of the church; as void of a 
saving faith and a true piety ; as denying essen- 
tial doctrines; as holding and spreading fatal 
errors. The Catholics, assuming and assert- 
ing their own infallibility, could not allow that 
any were safe out of their own church. 

I lament, while I say it, that the same spir- 
it is still prevailing, even among Protestants, 
and in this land of liberty. Similar charges 
are often brought against that denomination of 
Christians, with which I am more connected 
than with any other. 

I introduce this subject, not for pleasure, but 
for profit; not from a fondness for controversy, 
but from a sense of duty ; not to heat your 
passions, but to guard you against error, and 
establish you in the faith of the Son of God. 
I introduce the subject sorrowfully; lamenting 
the things which seem to justify and demand 
it. 

It has been, and probably will be your lot, 
frequently to mix with those who have the 
boldness to endeavor to draw you away from 
this place of worship; and to unsettle or des- 
troy your belief of, what I consider, gospel truth ; 



SEASONABLE CAUTIONS. 29 

who will endeavor to persuade you, that error 
is here taught for truth; that under your in- 
struction here, you cannot grow in grace and 
Christian knowledge. No doubt, many at- 
tempts will be made to disafTect, to prejudice, 
and to alienate your minds. 

And since others are, and will be, so earnest 
to separate you, and to draw you away to oth- 
er doctrines, which I deem unscriptural and 
injurious; I know not what should excuse me 
from anxiously striving for your union, and for 
your edification in Christian love and truth. 
If others can plead conscience and religion, 
for attempting to pull you down and scatter 
you, I'hope I may hazard the same plea for 
laboring to build you up on the foundation of 
the prophets and apostles, Jesus Christ being 
the chief corner stone. 

Lest any of those, who cheer me with their 
presence in this house of worship, should re- 
main doubtful and anxious about the doctrines 
they may here expect to be taught, and about 
their spiritual welfare, and their duty to God; 
I shall endeavor to remove their fears, to cor- 
rect their mistakes, and to inspire them with 
confidence and courage, in abiding fast by this 
temple of their God. 



30 SEASONABLE CAUTIONS. 

I feel no pride, nor shame, when I say, I 
am a unitarian. I use the name, not from 
choice, and from a love of such poor distinc- 
tions; but for the sake of convenience, and to 
be the better understood by every one of my 
audience. I fear that many of you may have 
received wrong impressions in regard to the 
doctrines and duties, which a unitarian Chris- 
tian may believe, teach, and practise. 

I speak not as the representative of a party 
or sect. I feel myself amenable to no ecclesi- 
astical tribunal. I speak simply in vindication 
of myself. Wherever the cause of truth, holi- 
ness, and virtue is advanced, I rejoice at it; 
and T feel but little sympathy with men or opin- 
ions, let them be called by what names they 
will, whose design and tendency are not favor- 
able to a pure, a pious, and peaceful life. 

Think not, then, because I have high 
thoughts of human nature, and of the mental 
and moral powers and faculties of man, that I 
would exalt reason above Revelation; or that 
I would undervalue that grace of God, bestow- 
ed upon an ignorant and sinful world, through 
his Son our Saviour. It is by the aid of our 
intellectual and moral powers, that we search 
the Scriptures, that we discover and embrace 



SEASONABLE CAUTIONS. 31 

the truth, that we learn the mind and will of 
God concerning us, that we prove all things, 
and hold fast that which is good. 

We have many humbling proofs how blind 
and weak unassisted reason is; how it stops at 
secondary causes, and makes gods of silver 
and gold, and of imaginary beings; and thinks 
to gain their favor and appease their wrath, 
by awful rites and horrible sacrifices. 

And though we have not a totally depraved, 
we have a frail and imperfect nature; liable to 
temptation and corruption, needing the sup- 
port of God's power, and the guiding and 
sanctifying influences of his spirit. And, 
though we are not answerable for the sin 
of Adam, yet we do need the pardoning mer- 
cy of God in Christ Jesus for those sins, 
committed by ourselves, and of which we are 
verily guilty. We do need his saving grace 
to secure to us a heavenly inheritance; to 
give us eternal life ; and to crown that life with 
unceasing joy. 

Think not, because I reject certain exposi- 
tions and interpretations of Scripture, made by 
fallible men, that I reject the Scriptures them- 
selves. I have the same right to examine, un- 
derstand, and explain them for mvself, which 
3 



32 SEASONABLE CAUTIONS, 

they had to do thus for themselves. They dif- 
fer from me, just as much as I do from them; 
and they have none but usurped authority for 
demanding of others mental subjection to their 
decisions in matters of faith. 

Think not, because I reject the peculiarities 
of Luther, Calvin, Hopkins, and other secta- 
rists, that I reject Christianity itself. I am 
under no obligation to follow them any farther 
than I can see that they follow Christ. They 
may have been men of genius, learning, and 
piety; but still, neither of them is the master 
to whom I am accountable. Where their opin- 
ions seem to me contrary to the gospel, I do 
not hesitate to abandon them, and adhere to 
the oracles of God. 

To me there is discoverable a marked differ- 
ence between the creeds, catechisms, and sys- 
tems of divinity, composed by sucto men, and 
the doctrines of Christ. I should rejoice to see 
the former forsaken, and I should rejoice with 
exceeding joy to see the latter known and 
acknowledged by all nations. I feel strongly 
bound and attached to the glorious gospel, 
and a deep and solemn interest in its success. 
Without this charter of freedom, I am in 
bondage. Without this guide, I am on a stormy 



SEASONABLE CAUTIONS. 33 

sea without rudder or compass. This blessed 
volume sheds a light, without which my soul 
is dark. It enkindles a hope, without which 
my spirit faints. It inspires a joy, without 
which my heart is sad. I want its counsels to 
direct, and its motives to urge me on in the dif- 
ficult path of life. I need its warnings, for I 
am often tempted. I need its promises, com- 
forts, and consolations; for I am often tried and 
afflicted. I need its prospects, for I am hasten- 
ing to the gates of the grave; and without this 
holy book, all is dreary and dreadful beyond 
it. Reject Christianity? Do away the gospel? 
Undermine Religion ? Most unwise — most un- 
grateful — most impious thought. Those who 
wish to diminish the authority and influence of 
Christainity, have views of it very different from 
mine; and no less different views of the nature, 
condition, prospects, and destination of man- 
kind. 



part n. 

Think not, because I reject the popular 
doctrine of the trinity, that I deny the Father, 
the Son, and the holy spirit; or either of them. 
They are the inventions and fabrications of men, 



34 SEASONABLE CAUTIONS. 

I object to; not the words of revealed truth. 
The Father himself testified of Jesus, — 'This is 
my beloved Son;' and Jesus declares the same; 
and we are frequently told, that he is that 
Christ that should come into the world. These 
words seem to me worthy of all acceptation. 
The holy spirit is generally spoken of in scrip- 
ture, as the spirit of God ; as a manifestation, 
an operation, a gift; as the influence of God. 
It helps our infirmities. It guides and sancti- 
fies us. It dissuades us from sin; it prompts us 
to virtue and holiness. We are instructed by 
the Saviour to pray the Father to bestow it upon 
us. I can find no authority in scripture for 
those doctrines about the holy spirit, which oc- 
casion so much strife now-a-days. There seems 
to be no encouragement given in the Bible, to 
worship, and pray to the spirit, as a person dis- 
tinct from the Father. St John, in the Apoca- 
lypse, is supposed to describe the devotions of 
the heavenly inhabitants. They sing a new 
song. They sing the song of Moses and the 
Lamb. They say, 'Blessing and honor, and 
glory and power, be unto Him that sitteth upon 
the throne, and unto the Lamb, forever and 
ever.' But nothing is said of the holy spirit as 
a separate or distinct person. And it would 



SEASONABLE CAUTIONS. 35 

have been a blessed thing to the church, had 
those who disputed so much about the god- 
head and personality , meditated much more on 
what the apostle calls, the fruit of the spirit. 
And every one who engages in such specula- 
tions, would do well to remember, that the fruit 
of the spirit is love, joy, peace, long-suffer- 
ing, gentleness, goodness, faith, meekness, 
temperance. Quite too little attention is paid 
to these things. We cannot be too earnest to 
seek, nor too careful to live under, the influ- 
ences of God's spirit. 

Think not, because I reject the trinitarian 
views of Christ, that I would either deny or 
disown him; or rob him of that glory which 
belongs to the only begotten of the Father. 
His being coeval and co-equal with God the 
Father; his possessing two natures; his being 
a mere man, or only a prophet; are doctrines 
which I shall not teach, till I find more evidence 
for them in the gospel. But his conception, 
birth, baptism, miracles, instruction; his pi- 
ety to his Father; his compassion for sinners; 
all his steps from the manger to the cross, and 
from the cross to his glorious ascension into 
heaven, tell me, that, of a truth, Jesus was the 
Son of God. I know of no being superior to 
3* 



36 SEASONABLE CAUTIONS. 

the Son, except the Father; and that the Fa- 
ther is so, it seems to me there is a weight of 
evidence in the sacred volume, which no hu- 
man ingenuity and learning can satisfactorily 
remove. If you have listened to my instruc- 
tions you must have known, that I have never 
spoken of Jesus as an ordinary or common per- 
son, or a mere man.* 

As I have done, so I shall prayerfully en- 
deavor in future, to exhibit the Saviour to you 

* 'Mere man.' The reader may possibly ask the 
question, are you an Ai ian? I answer, No. Neither do I 
call myself a Socinian, nor a humanitarian. I have not 
considered the pre-existence of Jesus, and his nature, as 
important to be made objects of faith, and topics of mi- 
nute investigation and discussion. It is his jevealed char- 
acter that concerns us. I know not that 1 have seen the 
expression mere man applied to Jesus by unitarians,except 
in two instances, and I suppose that they did not under- 
stand the expression as our opponents would have it un- 
derstood. I know that we are charged generally with ac- 
counting Christ a 'mere man. 9 I am glad that the expres- 
sion is so generally avoided by unitarians, as it is so fre- 
quently abused or misapprehended. I know that many 
adopt the humanitarian scheme; I am not offended at it; 
but I wish we might be known by no such distinctive 
name. It has been my endeavor to fix my thoughts, and 
the thoughts of others on the moral and official character 
of Christ. And I have supposed that unitarians were 
agreed in this point; and i have never been anxious to 
know their opinions on those subjects, which 1 deemed 
of little practical importance. It often happens, that those 
are accounted the more orthodox who hold some merely 
speculative opinions, which others leave out of their creed, 
and suspend their judgment about. 



SEASONABLE CAUTIONS. 37 

in his revealed character and offices. I shall 
speak of him as the Christ; as an all-sufficient 
Saviour; as the Son of God; and the Mediator 
between God and man. I shall teach you to 
believe, honor, love, obey, and imitate him; to do 
every duty, to offer every prayer, to seek every 
blessing of the Father, in his name. I shall 
speak of him as a sinless, holy, and merciful 
being; one distinguished, exalted, and glorified, 
as no other being ever was. It will be my de- 
sire and endeavor to place his image before 
your eyes, to instil his truth into your minds, to 
touch your sensibility by his sufferings, and to 
form and cherish in your hearts his gracious 
spirit. 

In preaching Christ, I shall labor to set him 
forth, as he is offered us in the gospel, not as 
he is frequently represented in other books. 
When I hear the Saviour say, I and my Father 
are one; all things are delivered unto me of my 
Father; my meat is to do the will of him that 
sent me, I cannot but consider him as a being 
glorious beyond all our conceptions. But when 
I hear him say also, My Father is greater than 
all; directing us to offer all our prayers to the 
Father in his name, I feel that there is a propri- 
ety and safety in submitting to the teachings of 
the faithful and true witness. 



38 SEASONABLE CAUTIONS. 

Think not that I would draw you from, but 
to him. I would not abate, but excite your love, 
gratitude, and obedience to him. I would remind 
you of those duties you owe him; and that 
in him is your only hope of eternal life. 

Think not, because I speak much of moral 
duties, that I inculcate a mere morality ; or that 
I am indifferent or thoughtless about the duties 
of piety. I shall labor to enforce, not the max- 
ims of Socrates, Pythagoras, Cicero, or Seneca; 
but the divine precepts of the gospel. I shall 
exhort you to discharge those duties included in 
a sober and righteous life, from religious mo- 
tives, as accountable to God, and subject to 
Christ. 

If the second commandment is like the first, 
and if on these two conjoined, hang all the law 
and the prophets, I know not why either of them 
should be disregarded. If Christ and his apos- 
tles preached good works, I have sufficient au- 
thority and example for doing so likewise. There 
is but little danger that men will ever attach 
too much importance to purely christian morals. 
The danger is on the other side. I speak not 
of works, as the procuring or meritorious cause 
of salvation; but as signs of faith, evidences 
of grace, tests of submission, obedience, and 



SEASONABLE CAUTIONS. 39 

love; and conditions of proffered mercv and 
happiness. I like neither the boasting nor 
the arrogance of the pharisee. And where all 
our feelings, thoughts, and actions are control- 
ed, influenced, and sanctified by religion as 
they should be, they all become so many ex- 
pressions of piety. 

We have particular seasons for reading, 
meditation, and prayer; for secret, social, and 
public worship; but we are not to confine our 
piety to these times. It is to go with us wher- 
ever we go. For what is piety? Is it not a 
holy, a filial, and an obedient love to God? 
like Enoch, walking with God ? like the Saviour, 
doing all things to please and glorify the Fa- 
ther? Exclude or make little of piety ? Leave 
out the first and great commandment of all? 
God forbid ! 

I shall urge upon your attention piety. I 
shall speak of it as an inward principle. I shall 
also speak of its outward acts of veneration, 
praise, and prayer; and of the influence it should 
give to the whole character and life. My ob- 
ject and aim will be to turn your affections to 
God in a virtuous and pious life. 

Think not that I shall be indifferent to vital 
piety, to a religion of the heart and affections. 



40 SEASONABLE CAUTIONS. 

It is a living, growing, cordial, constant piety; 
it is a religion that purifies and warms the 
heart and directs all its motions; that impres- 
ses on the soul amoral resemblance to Christ, 
that I would endeavor to teach. 

For myself, I never prized very highly a 
religion of mere fashion and form; a religion 
of outward pomp and parade; nor a religion 
that is chiefly known by a heated temper, a 
wild fancy, a furious zeal, and a flippant or 
censorious tongue. ' Nothing seems plainer 
than that the religion of Christ is a religion of 
the heart', making the heart better, not worse; 
making it humble, not proud; making it 
warm and soft, not cold and hard; making 
the heart pitiful and kind, not suspicious 
and uncharitable. The renewed heart says 
to God, thy will be done ! Father, forgive 
them ! 

A mere outward religion might gratify one's 
ambition or swell his pride; but Inw it could 
yield tranquillity of soul, comfort in sorrow, 
consolation in affliction, and support in death, 
I know not. We want a religion which will 
bring us into union with the Father and the 
Son; that will make Christ precious to us; 
that will make us feel that God is with us, is 



SEASONABLE CAUTIONS. 41 

our Father; and that is a religion of the heart; 
and such a religion I shall study to recom- 
mend and urge. 

I shall endeavor to render my services such 
as may edify the truly pious, and awaken the 
attention of those who are not so. It will be 
my prayer and study, to lead you to the Saviour 
and to God; so to preach Christ, that no relig- 
ious motive shall turn you away from this 
place of worship. I humbly hope that you 
will never have cause to desert this house for 
instruction either in holiness or righteousness. 

Think me not unconcerned for your spiritual 
welfare, because I do not frequently use the 
language of terror and threatening. I shall 
strive to find a way to the sinner's heart, and 
to warn him of his guilt and danger. And I 
shall rejoice to do this by mild and gentle 
means, if he can be won by such. If not, 1 
shall try to awake him from his dream of safe- 
ty, by that tribulation and anguish denounced 
against the impenitent. 

Think not, because I shall say but little 
about anxious and inquiry meetings, and re- 
vivals, and sudden conversions, that I am un- 
interested in the cause of Christ, and uncon- 
cerned for your eternal peace. There is a la- 



42 SEASONABLE CAUTIONS. 

mentable need of a revival of pure religion in 
all parts of our land. But too often have the 
revivals of which we hear, been attended v/ith 
much extravagance and confusion, and followed 
by divisions and religious discords. And 
though I would not encourage the multiplying 
of meetings on the week days, so as to prevent 
your attending to family and social duties,* yet 
I shall be pleased to meet with you for prayer 
and religious improvement, whenever it shall 
be thought convenient and desirable to you. 
And though I would not encourage you to think 
that you can become grounded in the faith, 
hope, and peace of the gospel by the conflicts 
of a single day ; yet do not suppose that I would 
repress your anxiety to know what you must 
do to be saved, or lull your fears to rest, while 
your sins are unrepented of, and while you are 
unrenewed in the temper of your minds, and in 
the affections of your hearts. 

There is such a thing as conversion of the soul 

* This sermon was delivered more than two years 
ago, and since that time 1 have been less and less disposed 
to encourage frequent religious meetings on week days. 
Excepting the preparatory lecture, and lectures at the 
houses of the aged and infirm, in country towns 1 am 
very doubtful of the expediency of religious meetings, 
during the six days. I have giren my reasons in anoth- 
er part of this volume. 



SEASONABLE CAUTIONS. 43 

to God; a turning from darkness to light, from 
sin to holiness, from earthly to heavenly mind- 
edness. There is a marked difference be- 
tween one who delights in, and serves sin, and 
another whose desire and intentions are pious, 
and whose care it is to worship and obey his 
Creator. I shall endeavor to impress upon 
your minds a deep and solemn sense of the im- 
portance of religion to your comfort here, and 
to your glory and joy hereafter; to lead you to 
that serious and prayerful consideration of your 
ways, to that self-examination, and to those 
reflections on your condition, which, by the 
blessing of God, may be made instrumental in 
your sanctification and redemption. 

If you delay your repentance, if you neglect 
the one thing needful, if you make light of the 
warnings and invitations of the gospel, you will 
do contrary to my counsels, entreaties, and 
prayers. 

I have said these things to you, that you might 
not be disappointed, nor deceived. God grant 
that you all may be confirmed in the truth as it 
is in Jesus; and that the peace and love of God 
may rule in your hearts. Amen. 



SERMON III. 



CHRISTIAN MODERATION, 



PHILIP. IV. 5. 

Let your moderation be known unto all men. The Lord 
is at hand. 

No doubt, the apostle had reason for giving 
this precept then. We have good evidence, 
from all the epistles, that, at this early and for- 
ming period of the church, there were many who 
were very immoderate. Some preached Christ 
even of envy and strife and of contention. 
There was much pride, jealousy, and ambition, 
that assumed the name of religion. There was 
much bitterness, evil speaking, and slander; 
much doting about questions, fables, genealo- 
gies, and science falsely so called. Some were 
puffed up by their knowledge; others, by their 
spiritual gifts and attainments. Some gloried 
in being converts of one teacher; some, of anoth- 



CHRISTIAN MODERATION. 45 

er. Some were heady, high-minded, intem- 
perate in their passions, imprudent and unwise 
in their zeal. 

We have abundant proof that such evils of- 
ten disturbed the harmony of the rising church. 
These evils are frequently spoken of as actu- 
ally prevailing; and always spoken of in lan- 
guage of regret, disapprobation, and reprehen- 
sion. And while these errors are pointed out, 
very different feelings and conduct are earnestly 
recommended. 

They were exhorted not to be desirous of 
vain glory, — provoking and injuring one anoth- 
er; they were to use the law lawfully; they 
were to be patient, courteous, gentle, conde- 
scending ; to walk wisely towards those who 
were still Jews or heathen; and not to let their 
good be evil spoken of. And here, in the text,, 
they are told, let your moderation be known 
unto all men; and the command is enforced up- 
on their obedience by the most powerful mo- 
tive — The Lord is at hand, soon to call them 
to his bar, and to render to every man accor- 
ding to his works. 

As long as human nature remains what it is, 
and has been, there will be need of frequently 
urging the precept of the text. There is al- 



46 CHRISTIAN MODERATION. 

ways danger of excesses and extravagances. 
We see it in all the various walks and cir- 
cumstances of Ufa. It is our duty to avoid in- 
dolence and sloth; to be diligent and indus- 
trious. But we often see, not only those who 
are idle and inactive, but those also who go 
far beyond their necessity and strength in labor. 
It is right that we should be frugal and provi- 
dent; that we should not waste our time nor 
substance; that we should lay up something 
for charitable purposes, and for the relief of our 
own and our family's future wants. But it is 
no uncommon thing to see people going be- 
yond the line of duty. To accumulate wealth 
becomes the ruling and enslaving passion. 
They grow penurious, churlish, avaricious, and 
earthly minded. Their highest ambition is, to 
heap up riches; and their most anxious fear is, 
that they shall lose this soul-debasing treasure. 
They forget that they are but steioards, and 
that the Lord is at hand. Again, 

It is right that everyone should feel interest- 
ed in the honor and welfare of his country; 
that, as far as his ability and condition permit, 
he should contribute to its prosperity. But how 
often has their love of liberty degenerated into 
licentiousness, 



CHRISTIAN MODERATION. 47 

How often have they, who began their politi- 
cal career as patriots, by pride and ambition 
become traitors, tyrants, and scourges to their 
race! They had not learned to deny and gov- 
ern themselves. If they had any just principles 
to set out with, they were not firmly fixed; or 
heated passions soon gained the ascendancy 
over them. 

It is so in regard to religion. There are ten- 
dencies and temptations to extremes. There 
is danger of becoming negligent, indifferent, 
cold, and senseless, on the one hand ; and of .be- 
coming irrational and extravagant on the other. 
Almost any one, who was much acquainted 
with the christian world, could tell you that he 
had seen, not only men who appeared to be 
formal, languid, and heartless in their devo- 
tions, but also men who seemexl to be visiona- 
ry and enthusiastic; whose exhibitions of pi- 
ety did not seem to be such as were recom- 
mended by the gospel. It is our first duty to 
love God; but this love, to be perfect, must be 
steady, habitual, and reasonable; not a flaming 
and fitful passion. We are bound to love 
Christ; but, lest we should mistake the nature 
and evidences of this love, he has told us re- 
peatedly what he should account the signs of 

4* 



48 CHRISTIAN MODERATION. 

it. ' Not every one that saith, Lord, Lord. ' 
* If ye love me, keep my commandments.' 
1 Ye are my friends, if ye do the things which 
I say.' This love which he requires of us is 
perfectly consistent with the exercise of our 
moral and rational powers, and with a sober 
and spiritual mind. We sometimes witness ex- 
hibitions of piety, which do not appear to indi- 
cate sober mindedness. There is much that 
looks like ignorance, temper, blind passion, and 
imagination. Hence the need of the caution 
in the text; Let your moderation be known un- 
to all men — -the Lord is at hand. 

Men have not only been immoderate in their 
piety, but also in their faith, and in all that re- 
gards religion generally. There are many who 
have an overweening fondness for refined spec- 
ulation, for extending their inquiries and re- 
searches beyond what is important and practi- 
cal. They are not curious and anxious to know 
those things which they are required to know. 
Those things, which the Scriptures tell us, do 
not belong to us, and we can never find out, 
restless men still presume to search after, and 
even to pretend to have discovered them. 
They are not content to stop where the word 
of God bids them. They are not satisfied with 



CHRISTIAN MODERATION. 49 

such a faith as the gospel tells us, is sufficient 
in order to salvation. They affect to be wise 
above what is written. Our Saviour says, 'Nei- 
ther knoweth any man the Father, save the 
Son, and he to whomsoever the Son will re- 
veal him.' Our Saviour reveals him to us as the 
only true God; greater than himself; greater 
than all; the author of all things; and the Be- 
ing to whom all prayer is to be offered. But 
how often have men taught doctrines, which 
seem to be contrary to the plain teachings of 
Jesus Christ. They discourse about the na- 
ture and character of God, and of his Son, as 
though there was nothing beyond the reach of 
their finite minds, in those glorious beings 
revealed to us as the Father and the Son. 
Peter says, there are in the epistles of Paul, 
whom he calls his 'beloved brother,' some 
things hard to be understood. But many, 
in later days, have explained every sentence 
and word in those sacred epistles, as though 
there was nothing hard and difficult; as though 
they were all clear, and easy to be understood; 
and as though Peter had pronounced a wrong 
judgment concerning them. The Scriptures 
frequently tell us what we must believe and do 
in order to be saved, and have eternal life. But 



50 CHRISTIAN MODERATION. 

how many go beyond this, and demand a be- 
lief in things which are not insisted upon in the 
Bible. 

Men are prone to be immoderate in framing 
articles of faith for themselves; and also in their 
attempts to impose their articles on the minds 
of others. We know that there has been a 
great deal of religious bondage, oppression, 
and persecution, among the professed followers 
of Jesus. We know it. Much of the history of 
the church is written in blood. Tn our child- 
hood we have been shown John Rogers, tied 
to the stake, surrounded with faggots, envel- 
oped in smoke and flames, kindled by popish 
priests; and as we grow up, we learn that the 
same Rogers, who had excited our early pity, 
had himself aforetime been a persecutor. 

Much of the history of the church tells us in 
a loud and awful voice, that Christians have 
often been very forgetful of the precept in the 
text, and have behaved most immoderately. 

There is a proneness to carry things to ex- 
cess and extremes. Our Saviour and his apos- 
tles knew it, and set up bounds, and gave cau- 
tions and warnings. We know that many doc- 
trines and customs have been insisted on as in- 
dispensable to salvation, which the gospel is 



CHRISTIAN MODERATION. 51 

silent about. We know that there has been 
much zeal expressed for the glory of God, for 
the cause of Christ, and for the good of souls, 
in a manner wholly unauthorized by the New 
Testament. We know, and we lament it, that 
there has often prevailed a spirit in the Christian 
world, opposed to the meek, quiet, and humble 
spirit, inculcated by the word and example of 
our Lord. Christians have been immoderate 
in their tempers, passions, speeches, censures, 
zeal, and exactions. They have often used 
unwarrantable freedom with one another; pre- 
scribing forms, rites, and ceremonies; and en- 
forcing opinions, for which they have no good 
scriptural authority. 

Our passions and fancies are so apt to lead 
us astray, that we frequently need to be exhor- 
ted to let our moderation be known unto all 
men; whatever we may think of their character 
and condition in the sight of God; whether they 
embrace our own tenets, or dissent from us. 
We should not be hasty, rash, and presump- 
tuous. We must remember, that others may 
have equal power in discriminating between 
error and truth; and have equal right to follow 
the convictions of their own minds. We must 
remember also the apostle's strong motive to 



52 CHRISTIAN MODERATION. 

this moderation; — The Lord is at hand. Why 
dost thou judge thy brother ? Why dost thou 
set at naught thy brother? Yes, he is thy 
brother; not thy servant, thy menial, thy slave! 
Soon thou and all of us must stand before the 
judgment seat of Christ. Had men duly consid- 
ered this, how many fierce and angry debates 
would have been prevented! How much unholy 
zeal would have been quenched! How much 
haughtiness, arrogance, and presumption would 
have been banished from the heart of man! 

part n. 

I have made these observations with a view 
to notice and answer a complaint which is oft- 
en brought against our preaching, by those of 
different sentiments. Often, the only fault they 
find is, that we don't go far enough. f The ser- 
mon is good, as far as it goes, but it does not 
go far enough.' The meaning of this com- 
plaint, in other language, is, often, that the 
preacher, in that discourse, has not said all that 
might be said on the subject; nor all the corn- 
plainer desired to have said; and this failure 
and omission may be owing to the preacher's 
ignorance, to his want of time , to his not con- 
sidering what was omitted of so much impor- 



CHRISTIAN MODERATION. 53 

tance; or to his belief that what was omitted, 
was not taught and insisted on in the Scripture. 
It implies that the preacher's views of some 
doctrines are different from the views of his 
hearers! And how can a preacher expect to 
suit and satisfy every one? If his audience be 
large, will not some be likely to complain that 
he goes too far, as well as others that he does not 
go far enough ? And why should he not listen 
to the complaint on one side, as well as on anoth- 
er? A moment's reflection will convince you, 
that it is extremely difficult, if not impossible, 
exactly to meet the views and wishes of all. 
He may believe the same doctrine you do, 
but not attach the same importance to it. He 
may not think it profitable to indulge in learned 
speculations about it. He may think that your 
time and attention might be more wisely occupied. 
The greater part of every audience need what 
is very plain and practical. The youno-, the 
aged, the poor, the ignorant, and the afflicted, 
are but little edified by metaphysical and phi- 
losophical discussions. They need the simple 
truths of the gospel to enlighten and direct them. 
Wisdom and discretion are to be used in 
awakening the negligent and sinful to a sense 
of their condition and duty. We may be too 



54 CHRISTIAN MODERATION. 

impatient and harsh, as well as too mild and 
lenient with them. As we cannot pretend to 
infallibility, we ought to be humble and can- 
did; not too positive and confident in things 
obscure and difficult; not loud and authoritative, 
where the word of God is silent ; not insisting 
on those opinions as essential to salvation, 
which the gospel does not plainly declare to 
be so. 

Who will say that the error and danger in 
going too far, are not as great as in not going 
far enough? May not the person, charged 
with doing the latter, have as tender a con- 
science, and as pure a desire to glorify God, 
as he who does the former? And who, in the 
presence of God, will assume the office of dic- 
tator andjudge, and draw the exact line between 
truth and error? 

I am saying these things with a particular 
reference to those doctrines, which have in 
times past, and do still, embroil and distract 
the christian world. There has been a deplo- 
rable want of moderation about them. Instead 
of avoiding them, men's passions and imagina- 
tions have often led them to hurtful extremes. 
They have often discovered more earnestness 
in contending about subtle questions and opin- 



CHRISTIAN MODERATION. 55 

ions, than they have in that sober, righteous, 
and godly life, which is the substance of true 
and vital religion. 

It is my desire and endeavor to exercise that 
moderation, which the text enforces by such a 
powerful motive; to keep on gospel ground, 
and the way of truth and holiness. 

I may not come up to your mark of ortho- 
doxy, or I may go beyond it; but I shall do 
neither with a design to displease or wound 
you, but that I may show my fidelity to Christ, 
whose gospel I profess to preach. 1 am not 
ignorant of what is popular and fashionable, but 
my object is, to publish the truth as it is in Je- 
sus. 

If there are any of my audience, who think 
I do not go far enough, I would ask their can- 
dor, patience, and forbearance. I would ask 
them to consider the difficulties of my situation. 
I would ask them seriously to consider, wheth- 
er I have not actually taught them to believe 
and do those things, which Jesus Christ propo- 
sed as terms of acceptance with God, and con- 
ditions of mercy and salvation? If you have 
prayerfully listened to my instructions, and com- 
pared them with the word of God, I will appeal 
to you to say, if I have not urged those very 



56 CHRISTIAN MODERATION. 

truths, as the objects of your faith; those very 
precepts, as the rule of your life ; and those very 
fruits of holiness and righteousness, as the ev- 
idences of your grace and the grounds of your 
hope, which your Saviour and his apostles ur- 
ged. I may have failed in elegance of diction, 
in ornaments of style, and in gracefulness of de- 
livery; but have I not, in plain and impressive 
language, taught you what you must believe 
and do to be saved? Have I not dwelt on those 
doctrines which are called the bread and the 
words of eternal life ? Have I not dwelt on those 
precepts, on which, he who is the Truth says, 
hang all the law and the prophets? Have I 
not earnestly and often inculcated those graces 
and virtues, which compose the christian char- 
acter? Have I not preached repentance towards 
God, and faith towards our Lord Jesus Christ? 
I have omitted many opinions, which are 
taught as truths by others, and many even which 
would shock you, as much as they would me. 
I ask your patience and candor; and trust that 
I shall not ask in vain. My heart's desire is, 
to edify and comfort you; and to lead you to 
your God and Saviour. Those doctrines, 
which occasion so much dispute and division 
now-a-days, many pious men have considered 



CHRISTIAN MODERATION. 57 

as of Jess and less importance, the nearer they 
approached to the grave. Just about to leave 
this world, and appear before the judgment seat 
of Christ; viewing the Lord as at hand; they 
were more earnest to let their moderation, and 
their charity too, be known unto all men. A 
sight of their master coming, disposed them to 
be kind and gentle towards their fellow-ser- 
vants. 

By the help of God, I shall labor to build 
you up on the foundation of the prophets and 
apostles, Jesus Christ being the chief corner 
stone; not wishing to have dominion over your 
faith, but to be a helper of your joy. I ask 
your patience; and also your prayers that I may 
be made sufficient for these things by the grace 
and spirit of God. 

And ifthere are any of my audience who think 
I go too far already, I would solicit the same 
favors from them; and intreat them to make sim- 
ilar considerations. I have not been unthought- 
ful of you, any more than I have been of those 
who may make the opposite complaint. My 
study has been, so to preach Christ to you both, 
as to give no just cause of offence to either; and, 
as far as my ability and the gospel would per- 
mit, to reconcile and satisfy you all. And this 
course I shall still continue to pursue. 



58 CHRISTIAN MODERATION. 

And I shall endeavor, while I remain with 
you, to take this middle and moderate course, 
not for the sake of gain or applause, but for 
the sake of Christ, and your spiritual good. I 
regard many of the opinions, which various 
sects are contending about so bitterly, as hav- 
ing no necessary connexion with a devout and 
holy life. And they often do a real injury. 
They heat the temper, inflame the passions, 
and draw off the attention from the great prac- 
tical truths of religion. We need to have the 
moral character of God, and of Christ, deeply 
impressed on our hearts and minds, that we 
may know and feel the importance of imitating 
them in all their imitable perfections. We can- 
not be told too often, that Christ is not only 
the truth, but the way also; that he is the pat- 
tern, as well as the Saviour, of those who come 
to God by him. We are apt to lay the least 
stress on those things, on which he lays the 
greatest. 

Are you in doubt what those are? They 
are a penitent heart; a holy and righteous life; 
a living faith in God and in Jesus Christ; an 
obedient love to them; and charity to men. 

When your mind is bewildered by jarring 
opinions, seek relief from the plain teachings 



CHRISTIAN MODERATION. 59 

of the gospel. Endeavor to feel more and more 
the power and influence of these. Ask your- 
self, Is it my great aim to be endued with the 
graces and spirit of Christ? Am I seeking to 
resemble my blessed Saviour in temper and char- 
acter? or, am I seeking only to unveil the mys- 
teries of his nature? Am I piously striving to 
do the will of my Father? or, am I only search- 
ing into his secret decrees and counsels? Have 
I the mind of Christ? A few such questions 
might do more for your growth in grace, than 
volumes of controversy. They would direct 
you to the essential doctrines and duties of the 
gospel. Brethren, I ask the patience and 
candor of you all; and also your prayers, that 
while I remain with you, I may speak faithfully 
for the truth, and profitably to your own souls! 



5# 



SERMON IV. 

This and the following discourse iv ere delivered 
on the day, when I gave my answer, 

THE DOCTRINES OP THE GOSPEL, AND THE 
PASTORAL OFFICE. 

ROM. I. 16. 
I am not ashamed of the gospel of Christ. 

The present is an age of great curiosity, ex- 
citement, inquiry, speculation, and invention. 
It is a time of peculiar trial to the temper, vir- 
tue, and character of men. Nor are they tri- 
fling questions, which are now in agitation. 
Subjects of the deepest importance now occu- 
py the time, thoughts, and talents of individu- 
als and communities; — subjects alike interest- 
ing to persons of every age, sex, rank, and 
condition. 

Nothing awakens a livelier interest, at the 



THE DOCTRINES OF THE GOSPEL. 61 

present day, and causes a more intense anxie- 
ty, than religion. And religion is infinitely 
worthy of this ascendancy, this chief regard 
and concern. It has paramount claims on in- 
dividual and universal attention. Too much 
cannot be done, if done aright, for its success 
and universal spread; nor can its purity and 
welfare be watched too carefully. 

Living, as, thank God, we do, in a land 
where no particular form of religion is prescrib- 
ed and established by law; where every one 
has, or may have, access to the Scriptures, and 
may search and interpret them for himself; 
there is, as might be expected, a great diversi- 
ty of opinion. Happy should I be, could I 
add, that this diversity of opinion did not, as 
it should not, occasion party zeal, strife, and 
unchavitableness. But those days of heavenly 
union, so long looked and sighed for, have not 
yet come. 

All men have not the same views of Christ- 
ianity. There are peculiar trials, and peculiar 
duties, which grow out of this state of things. 
It is a trial to our virtue and piety; to our tem- 
pers, passions, patience, candor; to our faith, 
hope, and charity. It demands of us increased 
vigilance, prayerfulness, and study; that we 



62 THE DOCTRINES OF THE GOSPEL, 

may escape the influence of pride, jealousy, 
delusion, error, unholy zeal, intolerance, party 
feelings, a worldly spirit, and sin and unchar- 
itableness in every shape and form. 

It becomes us to stand firmly on the Lard's 
side; but, with no other weapon, save the gos- 
pel armor; to speak the truth, but to speak it 
in love; to strive for the furtherance of the gos- 
pel, and for our own salvation, but to strive 
lawfully) to contend earnestly for the faith once 
delivered to the saints, but to remember that 
that faith is the faith of the New Testament; 
and that those saints are the saints of apostolic 
times. We are to contend earnestly for this 
faith, but not to contend dishonestly, proudly, 
passionately, arrogantly, and uncharitably. 
We must remember that we are frail and falli- 
ble; and that none but the Searcher of hearts 
can perfectly know the exact sum and sinfulness 
of the errors of any one; and that He has de- 
nied us both the wisdom and power to judge 
others, except where the decision is made 
plain by the light of his word. And it becomes 
us, before we presume to judge the opinions, 
motives, and characters of others, to gain the 
most correct information concerning them, we 
can. We are to listen, not only to their adver- 



AND THE PASTORAL OFFICE. 63 

saries, but to their friends, and to themselves 
also. We are to learn not only their doctrines, 
but also the reasons on which they are ground- 
ed, and the influence they have on the heart 
and life. 

Simply that your neighbor differs from you 
in religious opinion, is no certain evidence 
that he is an enemy to the truth, to religion, to 
God, and to Christ. You differ from him just 
as much as he differs from you; and who will 
dare say, from this fact alone, that his opinions 
spring from malice, from a wicked heart? 
that he is sinful, and you holy? He may 
have searched the Scriptures as earnestly, as 
patiently, as piously, and as successfully as you. 
It is not impossible but that he may be right, 
and you may be wrong ! 

I have no doubt but that there are those in 
the various denominations, of which I have 
much knowledge, who have embraced, or hold 
their peculiar notions from pure and pious mo- 
tives. I say not these things to beget indiffer- 
ence to, or to confound truth and error; but to 
exhort you to research, to meekness, modera- 
tion, patience, to christian sympathy, and 
christian charity. 

If there were not so much pride and selfish- 



64 THE DOCTRINES OF THE GOSPEL, 

ness, so much worldly interest and party 
spirit, which mix with the best schemes and 
exertions, I am persuaded that notwithstand- 
ing these differences in faith, there would be 
more union and harmony of spirit among Chris- 
tians. 

I have alluded to the present state of things. 
Not only towns, but religious societies also, are 
divided in opinion, so that one portion of the 
same audience is often dissatisfied with what 
the other approves; where one acknowledges 
a truth, another detects an error. Hence, 
when a pastor of a flock is removed, it is an 
anxious question with all, who shall succeed 
him. And he who stands as a candidate for 
his office, is listened to with eagerness and 
deep concern by every one. They wish to 
know how he will teach, and what he will 
teach for truth; what are his own views of re- 
ligion, and especially of Christianity. And 
these are the circumstances, in which you, 
my hearers, and he who addresses you, are now 
placed; and therefore I speak with particular 
reference to them. 

I have, in previous discourses, in a plain 
and serious manner, endeavored to communi- 
cate to you some of my thoughts on the doc- 



AND THE PASTORAL OFFICE. 65 

trines and duties of the gospel. You could not 
expect that a very full and minute account of 
one's views of religion could be given in the 
short space of time which has been allotted me. 

Nor have I spent thus but a small part of 
that time. I have lived long enough to see that 
there was needed in the world something more 
than a religion of form, parade, words, aad pas- 
sions; and also something more than controver- 
sial divinity. Saving grace makes the subjects 
of it gracious. We need a religion of the 
heart and life. Our happiness springs from 
our nearness and likeness to, and our union 
with, our heavenly Father and our Saviour; and 
I love to dwell on those things which make for 
the peace of societies, as well as for the peace 
of souls; on those things which, to me, seem 
to have the best influence on the heart and life; 
on those things which seem to me to be most 
worthy of the names — essential, vital, experi- 
mental, and evangelical. 

I am not ashamed of the gospel of Christ; 
and now that you have expressed a desire that 
I would continue my labors with you in the 
ministry, I shall declare to you how and what 
I shall endeavor to preach, (the Lord being my 
helper,) should I become your pastor. You 



66 THE DOCTRINES OF THE GOSPEL, 

will see a propriety in my doing this before 
giving my answer. Though most of what I 
shall say, has been already said, still it may 
be profitable to repeat it; and the occasion, 
I hope, will give it an increased interest. 

I. As to what I should preach. I should 
endeavor to preach the gospel — Christ cruci- 
fied — evangelical, gospel sermons. Believing 
the Bible to be a revelation of the will of God 
to man, the oracle of divine truth, I should re- 
pair to the law and the testimony; and make 
the writings of the Old and New Testament my 
only directory, rule, and standard, in things 
pertaining to faith, piety, and virtue. I should 
bow to no authority but that of the scriptures, 
and acknowledge no master but Christ. I 
should not measure my doctrines by human 
creeds and catechisms, but by the word of God, 

The Scriptures furnish an ample guide, both 
in doctrine and mode of teaching. I' should 
not lord it over God's heritage, nor over your 
faith; but should strive to be a helper of your 
joy. I should urge upon you the duty of pray- 
erfully and habitually searching the Scriptures 
for yourselves; and to follow me, or others, no 
farther than you have Scriptural authority for 
doing so. 



AND THE PASTORAL OFFICE. 67 

These are some of the doctrines which I 
should teach, viz. the existence, the perfections, 
and the unity of God; his paternal character, 
his moral government, his providence. I 
should set him forth as the creator, possessor, 
and disposer of all things; as the author of all 
life, the giver of all good; as that Being, on 
whom all other beings depend; to whom we 
are obligated, and accountable for all our 
thoughts, words, and actions; as the only prop- 
er object of supreme adoration, homage, praise, 
and prayer. According to the example and di- 
rection of our Saviour, I should teach you to of- 
fer all your prayers to the Father in the name 
of, or through, Jesus Christ, his son; through 
him, as the one Mediator between God and 
man, to supplicate the Father for every bles- 
sing and mercy; to do whatever you do, in 
word or deed, in the name of the Lord Jesus, 
giving thanks to God the Father by him. We 
are encouraged to approach the throne of God's 
grace, only through the mediation of, and as 
believers in, Jesus Christ, who is the way and 
the truth and the life. This is that mercy seat 
over which the Father of our spirits is pleased 
to commune with us. We are taught in our 
childhood to say, * Our Father ;' and it was thus 
6* 



68 THE DOCTRINES OF THE GOSPEL, 

Jesus taught his disciples. And what he 
taught he practised. He offered his prayers 
to the Father; and just before his crucifixion, 
he repeated his instructions and promises to his 
anxious disciples. ' Whatsoever ye shall ask 
in my name, that will I do. If ye shall ask any 
thing in my name, I will do it; that whatso- 
ever ye shall ask the Father in my name, he 
may give it you. And in that day, ye shall 
ask me nothing : verily, verily I say unto you, 
whatsoever ye shall ask the Father in my name, 
he will give it you. At that day ye shall ask 
in my name, and I say not unto you, I will pray 
the Father for you, for the Father himself lov- 
eth you, because ye have loved me, and have 
believed that I came out from God.' And in 
the Acts and Epistles we find the apostles gen- 
erally teaching and practising according to 
these directions. I say generally; for there 
are a very few instances where the prayer is 
thought by some to be addressed immediately 
to Christ. But they are sofeiv and are so pe- 
culiar in their occasions and circumstances, 
that to me they do not seem to afford sufficient 
authority for our departing from the rule laid 
down by the Saviour himself. I said these in- 
stances of prayer to the Saviour were few and 



AND THE PASTORAL OFFICE. 69 

peculiar. One of them is where Stephen said, 
Lord Jesus, receive my spirit! But we are to 
remember, that Christ was then visible to the 
uplifted eye of the expiring martyr. The oth- 
er passage most noticeable is, where Paul, af- 
flicted by what he calls a ' thorn in the flesh, ' 
thrice besought the Lord that it might depart 
from him. But it appears that Christ was so 
present with Paul, that he often conversed 
with him. It was from the lips of Jesus himself, 
after his ascension, that this apostle was made 
acquainted with the gospel. So the example 
of Stephen and Paul here can be no rule to us, 
unless we were placed in similar circumstan- 
ces. We find the apostles very frequently of- 
fering their prayers to the Father, in the name 
of, through, and by Jesus Christ; and this, we 
are told, was the custom of the Christians in the 
earliest ages of the christian church. It will 
be a mark of our wisdom and piety to follow 
what is plain in affairs of so much importance. 

By not attending to this subject, and by not 
making the Scriptures the guide in devotion, 
many prayers have been offered in a manner 
not very clearly authorized by the gospel. Our 
Saviour does not tell us to pray to the saints, nor 
to the Virgin Mary, nor to himself, but to the 



70 THE DOCTRINES OP THE GOSPEL, 

Father in his name. He does not tell us to 
pray to the Holy Ghost, as a separate being; 
but he tells us to pray to the Father, and the 
Father will give us the holy spirit. 

The unity of God is a doctrine favored by 
the light of nature, expressly and frequently 
taught by holy Scripture, and received by the 
various denominations of Christians. But then 
you know, that in connexion with this truth, 
there are other doctrines, held by a large part 
of Christendom, about which there is not so 
much harmony of opinion. I allude chiefly 
to what is called the doctrine of the Trinity, 
which has been the occasion of so much dis- 
cord, division, havoc, persecution, and martyr- 
dom in the Christian Church. 

If you asked me, if I believed in the Father, 
Son, and holy Ghost, or holy Spirit, and should 
use the form of baptism prescribed by our 
Saviour, and the benedictions of the apos- 
tles, I should answer, yes. But if you further 
asked me, if I believed in the Athana- 
sian # and Nicene Creeds, which are receiv- 
ed by Romish and Episcopal Churches; or the 

*I ought to mention here, that the Athanasian creed 
is removed from the 'Book of Common Prayer' used by 
Episcopalians in the United States. 1 know not that is 
lett out elsewhere. 



AND THE PASTORAL OFFICE. 71 

same doctrines, as taught in the Assembly's 
Catechism, I should answer, no. Though 
they may tell me, I am a heretic and an infi- 
del, and must perish everlastingly, if I reject 
their creeds; yet a louder and holier voice ad- 
dresses me in different, and infinitely more 
cheering language. He who will finally judge 
me, and judge me righteously and truly, is the 
Lord, whose word I have desired and sought 
to understand. 

There is but little or no dispute about the mor- 
al attributes, or moral character of the Sa- 
viour. He did no sin, neither was guile found in 
his mouth. He was holy and harmless; he went 
about doing good, and made it his meat and drink 
to do the will and glorify the name of his heaven- 
ly Father. Returning prophets, and holy angels, 
and the Father himself, bore testimony to the 
worthiness of his character, to his high offices, 
and to his marvellous and merciful works. 

I should preach Christ to you, as your only 
hope of eternal life and glory; as the true Mes- 
siah, promised by the Father, and foretold by 
the prophets; an all-sufficient Saviour and Re- 
deemer; the one Mediator between God and 
man, through whom we are to seek all tem- 
poral and spiritual mercies — the pardon of our 



72 THE DOCTRINES OF THE GOSPEL, 

sins, the renovating and sanctifying influences 
of the spirit, and eternal salvation; as the only 
begotten, and well beloved Son of God; as a be- 
ing, though distinct from, and subordinate to the 
Father, still, a being who is seated at the right 
hand of God; whom God hath highly exalted, 
and given him a name, which is above every 
name. I should endeavor to set him forth, as, 
except the Father, the most glorious being in 
the universe; as worthy of your trust, love, honor 
and obedience. If we follow the plain and gen- 
eral teachings of Scripture, I think we must ad- 
mit that the Son of God is a being distinct from, 
and subordinate to, the Father; and that we 
have no good authority for giving to the blessed 
Saviour some of those names and titles which 
are given him by trinitarians. 

The prophets speak of him, as one that was 
to be anointed, and sent into the world by the 
Father. The voice from heaven proclaimed, 
This is my beloved Son. Jesus declared him- 
self to be the Christ, the Son of God. He 
speaks of coming from the Father, and returning 
to him. He says that all things are delivered to 
him — that all power was given him — that he was 
sent — that he had received of the Father what 
he should do and what he should teach. And 



AND THE PASTORAL OFFICE. 73 

he always acts in conformity and obedience to 
the will of the Father. They who worshipped 
him give no intimation that they believed him 
the only true God. They call him, certainly, 
by very different names. The word ivorship in 
Scripture does not always mean divine and su- 
preme homage. We praise, honor, and worship 
the Son of God, as being truly the Son of God; 
and we praise, honor, and worship the Father, 
as being truly the Father. You exalt, honor, and 
worship the Saviour, when you acknowledge, 
love, follow, and serve him; when you possess 
his spirit, and do the things which he says. 
There are acts of worship peculiar to each of 
these glorious persons; and one, important to 
be repeated here, is, that our prayers and sup- 
plications are to be made to the Father through 
the Son. When it is said, Let all the angels 
of God worship him; it is not said, worship him 
as God, but, as the Son of God. And when 
Jesus says, I and my Father are one; he does 
not say, one God. No doubt, he meant a union 
of will, affection, design, word, and work. Je- 
sus always speaks as deriving all things from 
the Father; so the apostle Paul seems to me 
to speak, in the most plain and unequivocal Ian- 



74 THE DOCTRINES OF THE GOSPEL, 

guage, in confirmation of the same truth. 
Speaking of Christ and of his mediatorial king- 
dom, he says; 'then cometh the end, when he 
shall have delivered up the kingdom to God, 
even the Father; when he shall put down all 
rule, and all authority and power. For he 
hath put all things under his feet. But when 
he saith, all things are put under him, it is 
manifest that he [God] is excepted, which did 
put all things under him. And when all things 
shall be subdued unto him, then shall the Son 
also be subject unto him that put all things un- 
der him, that God may be all in all. 5 If the 
doctrine of the trinity be true, I know not 
what the apostle can mean by these remarka- 
ble words. If he says such things of God and 
of Christ, I know not why 1 should be ashamed 
to repeat them. 

I know there are some passages of Scripture 
quoted in proof that the Son is equal to the 
Father, and that he is the eternal God; but 
they have never satisfied me, and the general 
language of the Old and New Testament seems 
plainly to discountenance such doctrines. I 
should speak of Jesus, as he is generally spok- 
en of in the New Testament scriptures; as 
the Christ, the Saviour, the Mediator, and 
Son of God, 



AND THE PASTORAL OFFICE. 75 

If you examine the Acts, you will find in 
what way the apostles preached Christ, fre- 
quently declared. 

I should endeavor to stc.te and urge the 
doctrines and duties of the gospel together 
with its motives, warnings, promises, and 
hopes. 

I should speak of the holy spirit, not as a 
separate and distinct being, or person, but as 
the spirit of God; as that operation and influ- 
ence of God on the heart and mind by which 
we are regenerated, sanctified, and guided; 
which we are taught to ask of the Father; 
which helpeth our infirmities; and whose fruit 
is holiness and righteousness and all goodness. 

I should be more earnest to have you receive 
and follow Christ, than to dispute about that 
part of his character which it does not belong 
to us here to know. I should be more earnest 
to have you live under the direction and influ- 
-ence of the spirit, than that you should spend 
your time on questions about its personality. 

In my instructions and devotional exercises, 
you would undoubtedly, if you listened to me 
attentively, perceive that I omitted many words 
and expresions, which are in frequent use 
among other denominations; but on such oc- 



76 THE DOCTRINES OF THE GOSPEL, 

casions I would beg you to examine and con- 
sider, whether I have not the authority of the 
gospel on my side; and, if I have, I trust you 
will be satisfied without any other apology. 

I shall resume this subject in the afternoon; 
and would now only add, that from what I have 
said you may gather some strong reasons why 
you should attend a unitarian church rather than 
any other. Yes, frightful and odious as the 
name may be thought, there are strong reasons 
why you should greatly prefer attending at such 
a place of worship. The worship is more 
Scriptural, more Evangelical. Is the worship 
of God of any importance? You will own that 
it is. And who shall direct us how to thank, 
praise, and supplicate this holy and glorious Be- 
ing, on whom we are so dependent? Who, 
but Jesus Christ, shall guide us to a throne of 
grace and mercy ? He tells you to offer your 
prayers to the Father in his name. But you 
know, or you may know, that trinitarians verbal- . 
ly depart often from this rule. Yes; if you 
wish to worship your heavenly Father accord- 
to the plain directions of your Saviour, you will 
earnestly and piously seek a unitarian Chris- 
tian to guide you in your devotions. This sub- 
ject, I fear, is little thought of by many. They 



AND THE PASTORAL OFFICE. 77 

forget that the great object of public worship 
is worship. If their minister has zeal and gifts, 
they often overlook the rest. O may you lis- 
ten to the words of the Saviour! But the hour 
cometh,and now is, when the true worshippers 
shall worship the Father in spirit and in truth, 
for the Father seeketh such to worship him. 
May this subject be deeply and solemnly im- 
pressed on your hearts and minds! 



SERMON V. 

ROM. I. 16. 

I am not ashamed of the gospel of Christ 

It is in an epistle which Paul wrote to the 
Romans, he makes this declaration. He says 
thus in reference to his going there and preach- 
ing the gospel. In that great and populous 
city, where was the throne of the Caesars, the 
palaces of princes, the schools of the philoso- 
phers, the theatres of the orators, the seats of 
the muses; where also idolatry wore its most 
imposing and attractive forms; where statues, 
altars, and temples met his eye, turn it which 
way he would; wmBre, moreover, every kind of 
superstition, error, and vice prevailed; even 
there he would not be ashamed of the gospel 
of Christ. 

In the morning, I told you what doctrines I 
should preach in regard to the Father, the 
Sob, and the holy Spirit; and closed by calling 



AND THE PASTORAL OFFICE. 19 

up your attention to some reasons why you 
should desire to go to a unitarian church. I 
stated to you that the worship was more Scrip- 
tural, more evangelical. You go to the Ro- 
man Catholic church, and many of the pray- 
ers are addressed to the Virgin Mary. You go 
to the Episcopal church, and many of the pray- 
ers are addressed to God the Son, God the holy 
Ghost, and to the holy, glorious, and bles- 
sed Trinity, three persons and one God. You 
go to other trinitarian churches, and you hear 
appellations, ascriptions, doxologies, hymns, 
and anthems, for which there is no plain and 
good authority in Scripture. You should come 
to meeting, not simply, nor chiefly, to hear 
sermons ; but to worship God in the way point- 
ed out by the Saviour. If you delight in the 
exercises of prayer and praise, you will wish to 
have the devotions of the temple evangelical, 
so that you can heartily join in them yourselves 
in spirit and in truth. The prayer which is 
offered, should be one to which you can say, 
amen ! Now all the denominations of Chris- 
tians I know, except the Swedenborgians (and 
perhaps I need not except them) — all denomin- 
ations can join in the devotional exercises of 
unitarians ; for they all acknowledge it to be 



80 THE DOCTRINES OF THE GOSPEL. 

right to offer our prayers to the Father through 
the mediation of the Son, or in the name of 
the Son. The chief objection they bring, is, 
that we don't go far enough. But we maintain, 
that we go as far as Christ allows us to go. 
He does not tell us to pray to him, but to 
the Father in his name; he does not tell us to 
pray to the holy Spirit, but to the Father for 
the holy Spirit. And when others do not ob- 
serve this rule of the Saviour, our prayers are 
hindered, and our devotions disturbed. But 
our mode of worship proves no such serious ob- 
stacle to them. If you desire to have your 
prayers heard and answered, should you not 
also desire to pray with the spirit and the un- 
derstanding? If you acknowledge Christ to 
be the true and living way to the Father, why 
should you not follow his directions? Why 
should you not learn of him how you should 
worship and pray? If you duly and seriously 
think on these things, I believe you will never 
be ashamed, but will rejoice to attend a unita- 
rian church, let others say what they will to 
discourage you. 

I now direct your attention to other doctrines 
I should teach. I should speak of man, as com- 
ing into the world, weak, frail, dependent, with 



AND THE PASTORAL OFFICE. 81 

no knowledge and love of God, needing divine 
aid and spiritual influences; as possessing a so- 
cial, moral, intellectual, and immortal nature; as 
a free agent; as having appetites, passions and 
desires, capacities and powers, and though 
morally free, still dependent on, and accounta- 
ble to God for all things. 

I should speak of man's nature, not as total- 
ly corrupt and polluted, wholly averse to God 
and goodness, and inclined to all evil; but, as 
exposed and liable to temptation, trial, and 
sin; needing culture, direction, restraint, and 
the quickening power of God's word and grace; 
and though the fall have subjected him to this 
state of trial, * temptation, and mortality, yet 
he will be punished for none but actual trans- 
gressions in a future world; and though the 
fall placed man in a new dispensation, it did 
not change his moral nature. lam not able to 
discover any difference between the moral na- 
ture of Adam and that of his offspring ; and my 
long intercourse with children has given me 
favorable and high thoughts of their native 
character. True, as they grow up, they often 
become sinful; but I easily trace the sin to 
other causes. T should speak of the imper- 

* It appears fiat Adam was in a slate of trial and pro- 
bation before his disobedience. 



82 THE DOCTRINES OF THE GOSPEL, 

fections, weaknesses, and wants of man; and 
should point out his strength, resources, and 
remedy. He must be born again; born of 
water, of the spirit and word of God. I should 
direct his attention to the gospel, to the Sa- 
viour, and to his heavenly Father. 

I should inculcate the necessity of faith and 
repentance, holiness of heart and righteous- 
ness of life, in order to pardon and salvation. 
For though we have not Adam's sin to answer 
for, yet we have many sins of our own, which, 
if not repented of, will make us miserable. We 
have no hope of heaven, except in owning and 
following Christ, and taking our cross against 
sin. There is no other name given, and oth- 
er foundation can no man lay. 

I should dwell much and often on the labors, 
instructions, example, and sufferings of Christ; 
and press upon you the vital importance of pos- 
sessing his temper, spirit, graces, and virtues. 
I should exhort you to seek for reconciliation 
and eternal life, through the abounding grace 
and mercy of God, in a crucified Saviour. 

While I taught you what Christ has done 
and suffered for us, I should strive to guard 
you against those errors, which are frequently 
connected with the doctrine of the atonement; 



AND THE PASTORAL OFFICE. 83 

or (as it is generally called in the New Testa- 
ment) reconciliation. While I set him forth as 
dying for sinners, I should urge upon sinners 
the duty of dying to sin, and of being alive to 
righteousness and to God. 

I should speak of a Saviour's dying love, not 
to encourage a lifeless faith and a false hope, 
but penitence and a holy walk with God. 

Much you know is said about the merits and 
the atoning blood of Christ. I believe you will 
find neither of the expressions in the New Tes- 
tament. Still he is a meritorious being, and 
worthy to receive honor, thanksgiving, and 
praise; for his precious blood was shed to re- 
deem us. But we must remember that he is 
to save us from our sins, not in them; that Je- 
sus Christ bore his cross, and bid sinners take 
the cross too. I should not teach you that his 
merits and righteousness would ever be impu- 
ted to you in any such way as to excuse you 
from penitence and piety — from personal holi- 
ness. While I insisted on faith, as the princi- 
ple from which christian piety and christian 
hope spring, I should exhort you to be careful 
to maintain good works, as being the proper 
evidences of a renewed heart, testimonies of 
friendship to Christ, and the legitimate fruit 



84 THE DOCTRINES OF THE GOSPEL, 

of the spirit. I should exhort you to a holy 
walk with God, to a living union with Christ, 
and to a constant imitation of them both, in all 
their imitable perfections. 

I should speak to you of a future life, of a 
resurrection both of the just and of the unjust, 
of a judgment to come, of a state of retribu- 
tion, and of rewards and punishments, where 
shame, remorse, and misery will be the portion 
of the wicked, and glory and happiness the 
crown of the righteous; where every one will 
be judged according to his real character. 

You may be anxious to know, whether I be- 
lieve there will be a time, when the wicked will 
be restored and made finally happy? I must 
answer, that I have no gospel authority for be- 
lieving so. I have read many books^on this 
subject, and searched the Scriptures; and am 
still unable to find the doctrine there. The ar- 
guments generally used in favor of this doc- 
trine, seem to me, like some of the Calvinis- 
tic sentiments on the same subject, unscript- 
ural; though I know learned and good men 
have embraced the doctrine of a final restora- 
tion. I judge them not; but pray, that we all 
may be guided in the way of truth and charity. 

Admitting there will be a future state of pro- 



AND THE PASTORAL OFFICE. 85 

bation 5 where the sinner shall have another op- 
portunity to repent and reform, we can discov- 
er one powerful reason why that fact should not 
be revealed to him till death closes this mortal 
scene. It would be another temptation to many 
sinners to put far away the evil day, (as they 
account their reform), to neglect religion till 
they entered upon another state of trial and dis- 
cipline. Not that all would so abuse God's 
grace; but there is a strong presumption that 
many would. The uncertainty that hangs over 
the present life, and the persuasion that it is the 
only time of probation, are checks to the sins, 
and motives to the repentance of multitudes. 

If you shrink at the thought of such a pun- 
ishment, think of the goodness and mercy which 
the sinner has slighted; and think also of the 
glories and felicities of heaven, which have been 
offered to him, and which he has, perhaps, year 
after year de&pised! God has spoken to him in 
the language of a Father, and he would not 
hear; the Saviour has suffered the shame and 
agonies of the cross to touch his heart with pen- 
itential sorrow, and that heart is still unmelted 
and cold. He is assured that angels will rejoice 
at his conversion; but he is still rebellious and 
sinful. If you think this state of misery awful, 



86 THE DOCTRINE OP THE GOSPEL, 

remember that you may shun it by a virtuous 
and pious life. If you think this punishment 
inconsistent with the goodness of God, remem- 
ber that you know not exactly how great it will 
be; and that it most certainly will not be grea- 
ter than the sinner deserves, nor greater than 
a just and merciful God can reasonably in- 
flict. 

Should there be any who entertain differ- 
ent thoughts on this subject, I should not 
deny them the christian name and hope on that 
account; and I should endeavor to exercise 
towards them that candor and charity, which I 
trust they will show me. 

But in my preaching, I should much more 
frequently use the language of caution, expos- 
tulation, persuasion and entreaty, than of terror, 
threatening, and denunciation. I should rejoice 
as much, nay, more, to see the goodness of God, 
appeals to your hearts and hopes, making a 
holy impression, and leading you to repentance, 
as to see the same effected by the terrors of the 
Lord, and by awful addresses to your passions, 
and especially to your fears. 

Those who may think me too mild and for- 
bearing, will call to mind, that there were but 
two of the disciples whom our Saviour named 



AND THE PASTORAL OFFICE. 87 

sons of thunder; and that Paul tells some of his 
converts how he had treated them with the tend- 
erness of a father, and the gentleness of a nurse. 

In pursuing this mild course, I should not 
only gratify my own feelings, but imitate the 
laws of nature, the dealings of Providence, the 
teachings of the prophets and apostles, and of 
Jesus Christ. He said, once certainly, learn of 
me, for I am meek and lowly in heart. They first 
made overtures of peace; and when these were 
slighted, spurned, and rejected, then their 
guilt and danger were set before them in aw- 
fully impressive language. 

I should dwell much on the temper, and dis- 
positions, and virtues of the real Christian; and 
should often exhort you to grow in grace, to 
continue instant in prayer, to add to your faith 
good works, brotherly kindness, and charity. 
I should endeavor to feed and nourish you 
with the bread of life, and to guide you to the 
good shepherd and bishop of souls. 

In my teaching I should try to gain and fix 
your attention. I should address you plainly, 
seriously and affectionately. I should seek 
your profit, rather than your applause; to en- 
lighten, rather than to dazzle you; to warm 



88 THE DOCTRINES OF THE GOSPEL, 

your hearts rather than inflame your pas- 
sions. I should strive to entertain you, not 
with flashes of wit, and flights of fancy, and rhet- 
orical flourishes; but to inspire you with 
virtuous and pious sentiments, and to impress 
upon you the importance of personal and 
practical religion. My ambition would be to 
make yc-u own and love the truths of the gos- 
pel; and my greatest joy would be to see you 
all walking in truth. 

I should endeavor to adapt my discourses 
in some humble degree to the various intel- 
lectual, moral, and religious characters of my 
hearers. 

Many things, which are frequently made the 
topics of discourse by others, I should leave 
in that obscurity and silence, in which infinite 
wisdom hath left them. The great practical 
doctrines of the gospel are few and simple; 
but none the less important on that account; 
and we are the more inexcusable if we neglect 
them. Your present situation has led me to 
speak of controverted subjects much oftener 
than I should otherwise have done. It has 
been a painful task to me; but circumstances 
seemed to render it necessary. But should I 
remain with you, I should hope to see the 



AND THE PASTORAL OFFICE. 89 

day, when 1 might change my voice. I may 
have wearied and grieved some of my hearers 
already by recurring to these things so often ; but 
I assure them that I have done it not from a 
love of debate, but from a sense of duty. I as- 
sure them that it has cost me much anxiety 
and care ; and whenever, in future, I may have 
occasion to resume these topics, I ask their 
sympathies and prayers. Glad should I be to 
hail the day, when a tolerant and kind spirit shall 
prevail among the followers of Jesus. 

When I cast my eye over pagan and hea- 
then lands, how dark and doleful is the pros- 
pect! What ignorance, error, and delusion 
triumph there! When I look again over Cath- 
olic countries, how much there is to excite my 
horror and pity! I turn from these melancholy 
scenes to Protestant Europe — to the land of the 
Pilgrims — to JYeiv England — distinguished as 
no other spot on earth is. And even here there 
is much that might fill an angel with grief. When 
Paul wrote to Corinth, he asked this searching 
and significant question; c is christ divided?' 
Were he now to write to our land, would he 
not have mournful occasion to repeat that ques- 
tion? Is Christ divided? No! The soldiers 
would not rend his seamless garment. No — 



90 THE DOCTRINES OF THE GOSPEL, 

Christ is not divided ;but his followers, — must I 
say it ? — the followers of the Prince of Peace, 
the followers of the Lamb, the bond of whose 
perfectness is Charity, — must I tell it? Ah! I 
need not. The sad tale is told every Sunday 
morn, in a voice that all can hear and under- 
stand. It is proclaimed in every day's report. 
It is known in the rural retreat; it is talked of 
in the social circle ; the jarring sound reaches 
the domestic altar, and breaks the harmony 
of the worshippers in the lowly cottage. 

I should strive to preserve peace and union 
among you, and to guard you against those 
many evils which surround you. I should aim 
to promote a spirit of piety without dogmatism; 
and to infuse or cherish amicable dispositions 
towards those of other denominations. 

On 'week days,' much of my time would be 
necessarily devoted to preparations for the sab- 
bath, and visits to the infirm, the aged, and the 
sick; still I should aim to see every family in 
the parish once a year, at least; and should 
seek to make these interviews profitable to the 
orowth of friendly feelings and religious sen- 
timents. 

While I have been mentioning these endeav- 
ors, I have not been thoughtless ofthe difficul- 



AND THE PASTORAL OFFICE. 9i 

ties and trials which might accompany, if not 
prevent, their execution. That question ofthe 
apostle has occurred to me with renewed force — 
'Who is sufficient for these things?' I should 
look for support and solace to Him who is able 
to crown the feeblest efforts with abundant suc- 
sess; and I should also look to you for those to- 
kens of regard, for those marks of sympathy, 
and for those prayerful remembrances, which 
would lighten and cheer my toil and gladden 
my heart. 

I have spoken these things to you openly and 
plainly, to prevent mistake, and to show you that 
I am not ashamed ofthe gospel of Christ; not 
ashamed either to declare those views of it, to 
which I have been led, and in which I have been 
more and more confirmed, by a long course of 
study, reflection, and meditation. I know the 
bitter things which are said and written against 
unitarians and their doctrines. It is true, they 
are comparatively few in number. No doubt , 
also^ they are very much lacking in seriousness 
and earnestness in the cause of Christ. But the 
smallness ofthe number does not shake my faith, 
nor discourage my hope. The multitude ofthe 
believers does not always prove the truth of the 
docti -ine. If it did, the Catholic would be the 



92 THE DOCTRINES OF THE GOSPEL, 

true church. There was a time, when Jesus 
said, 'fear not, little flock.' A little flock indeed 
it was; but the ivorld was in ignorance and error; 
and divine truth was in that little flock. And 
after that, 'the number of names was about one 
hundred and twenty/ And what were these, com- 
pared to the thousands and millions against 
them? But the truth as it is in Jesus was with 
those few in that 'upper chamber;' and religious 
darkness brooded over the world. Paul would 
have said nothing about s/iame,had his doctrines 
been fashionable and popular. I look not to the 
largeness of the number that is on my side. I 
look to something else of vastly more impor- 
tance. And say that unitarians are sadly deficient 
in spiritual mindedness. Shall I be ashamed of, 
and renounce the truth, and embrace error on 
that account? Because others are cold and 
lifeless in their faith, must J be so too} And 
are there no stupid, thoughtless, formal profes- 
sors, in other denominations? Are all holy, or 
earnestly seeking after holiness? Are all prayer- 
ful, devout, engaged, truly pious and virtuous, 
who differ from us? Who, that is duly qualified, 
will answer such questions in the affirmative? 
And I am afraid it is too true that there are many 
unitarians whose piety is not what it should be. 



AND THE PASTORAL OFFICE. 93 

But need you follow their example? Must you 
reject the truth,because others abuse it? These 
things grieve me; but they do not shake my 
faith. Still I am not ashamed of the gospel of 
Christ. 



SERMON VI. 



Delivered the Sunday morning after my ordination. 

WHY THE MEMBERS OF A SOCIETY SHOULD PRAY 
FOR THEIR MINISTER. 

EPHES. VI. 18, 19. 

Praying always with all prayer and supplication in the 
spirit, and watching thereunto with all perseverance, 
and supplication for all saints — And for me • 

The apostle often makes a similar request. 
2 Thess. iii. 1; Col. iv. 2, 3, 4; Rom. xv. 30; 
1 Thess. v. 25; Heb. xiii. 18. 

The duty of prayer is frequently urged upon 
us in scripture, by doctrine, by precept, and by 
example. 

I shall now direct your attention to that par- 
ticular subject of prayer mentioned in the text. 

We are instructed to make intercessions 
and supplications for all men; for all in author- 
ity over us; for all ranks and conditions of men; 



PRAYER FOR MINISTERS. 95 

for those in prosperity, and those in adversity; 
for those we may consider our friends, and 
also for those whom we are compelled to think 
our enemies. 

The apostle frequently, in his epistles, tells 
his converts what feelings and thoughts he 
cherished towards them; how present they were 
to his mind; how nigh they were to his heart; 
how fresh they were in his memory; and with 
what fervor and constancy he prayed to God 
for them. He expresses the warmest sympa- 
thy, the sincerest regard, and the most friendly 
concern for them. 

And he who felt for them, desired that they 
should feel for him. He who thus remember- 
ed them, claimed a place in their memory. He 
who thus interceded for them, at a throne of 
grace, also solicited an interest in their suppli- 
cations. He assures them that in his prayers 
they are not forgotten, and he intreats them 
to think of and pray for him. He needed and 
requested their sympathy. And when he 
makes such requests, he intimates the efficacy 
of prayer; his esteem for, and confidence in 
them; and the trials and temptations to which 
his arduous work exposed him. He was en- 
compassed with many difficulties and dangers. 



96 PRAYER FOR MINISTERS. 

He was devoted to a cause the. most important, 
which required his zeal, prudence, wisdom, 
patience, fortitude, watchfulness, and unwea- 
ried diligence. He felt the dignity, the impor- 
tance, and the solemn responsibility of his pro- 
fession; and this feeling made him frequent in 
prayer to God, and earnest for the interces- 
sions of others in his behalf. 

And if Paul wanted and asked this remem- 
brance of him in their devotions, you will not 
think it strange, if those engaged in the same 
cause should both feel and express the same 
desire. 

Though circumstances may be now, in regard 
to many, changed for the better; yet, still the 
minister of Christ fills a solemn and responsi- 
ble station— an office that is full of labor, care, 
and solicitude. If he has any just views of the 
nature and extent of his duties, any just sense 
of the importance of religion, if he is properly 
interested in the eternal welfare of others, he 
will find incessant demands made on him for all 
his energy and activity, and for his greatest 
carefulness and concern. The important work 
assigned him, the trust reposed in him, his num- 
berless and nameless duties, and his powerful 
motives and fidelity, will be ever pressing upon 



PRAYER FOR MINISTERS. 97 

his mind and heart. Thus occupied and im- 
pressed, with his accountableness, difficulties, 
and weaknesses fresh in his thoughts, he will 
have abundant cause to implore the aid and 
guidance of heaven, and the cooperation and 
christian sympathy of his fellowmen. 

Suffer me therefore to urge upon you the duty 
of praying for your minister. He needs, he de- 
sires this friendly regard, though he do not al- 
ways make a formal request. 

He is a man of like passions with yourselves. 
He is subject to temptations, trials, and afflic- 
tions. Like you, he shares the common lot. 
His office does not exempt him from the wants, 
sufferings, and various evils, incident to this 
mortal life. He is on the same journey and 
pilgrimage, exposed to similar toils and dangers. 
He is affected by prosperity and adversity; can 
feel the pleasure of success, and the pain of dis- 
appointment. Perplexities, troubles, sickness, 
and sorrow are in his path, as well as in yours; 
and temporal comfort, and eternal happiness 
are equally dear to him. He has a round of 
duties to perform, a character to sustain, a soul 
to save and a heavenly prize to win. It will 
increase all his joys, to be assured that you re- 
joice with him. It will diminish all his sorrows, 



98 PRAYER FOR MINISTERS. 

to know that you mourn with him ; and it will 
gladden his heart, to believe that he is remem- 
bered in your petitions to the throne of God, 
Such marks of attention are fitted to touch every 
feeling heart, and will excite in his the warm- 
est emotions of gratitude. 

But then there are other and higher consid- 
erations, which make him request an interest in 
your prayers, and which he may hope will induce 
you to comply with the request. As a minis- 
ter of the gospel, he is devoted to the holiest 
cause. His duties are peculiarly important; his 
responsibility, his obligations to God and to 
man, are great and solemn. 

Do I overrate the dignity of his calling? do I 
magnify his oflice too much? Only consider, 
for a moment, what is his professed object? 
What is his occupation, if occupied as he should 
be? Call to mind his duties. He is to teach 
men to live well, so that they may die well. He 
is to instruct and encourage men in a sober, 
righteous, and godly life. He is to promote 
the welfare of individuals and of society; to ad- 
vance your temporal and your eternal interests. 
He is to unfold aud inculcate those principles 
of religion and virtue, on which your prosper- 
ity and happiness depend. He is to explain 



PRAYER FOR MINISTERS. 99 

and urge from the highest motives, all those va- 
rious duties which grow out of your various re- 
lations; to assist you in acquiring those graces, 
in cherishing those tempers, and forming those 
hahits, which lay a just foundation for useful- 
ness, esteem, honor, and happiness. His object 
is to excite the love and practice of all the char- 
ities of life; to draw closer every kindred, affec- 
tionate, and social tie; to strengthen all those 
cords of humanity and friendship, by which you 
are bound together; to make you better neigh- 
bors, better citizens, better subjects; to advance 
the cause of truth, justice, peace, and benevo- 
lence. And are not these great and worthy 
objects? Is not his work highly important? He 
is to call up your attention to things of the ut" 
most consequence. He comes to preach to you 
the word of God and the gospel of Christ; to 
remind you of those duties which you owe to 
your heavenly Father and to your Saviour. It 
is his object to lead you to exercise repentance 
towards God, and faith in our Lord Jesus Christ; 
to furnish you with motives for doing and suffer- 
ing the will of God here ; and for making all 
the preparation in your power for death and 
eternity. And is not this a great and glorious 
object? He is to speak to you of those things 



100 PRAYER FOR MINISTERS. 






which belong to the peace of your conscience 
and of jour soul; to beseech you in Christ's 
stead to be reconciled to God. You know how 
apt men are to neglect and forget these things; 
how often the pursuits. cares, and temptations of 
life, keep religion out of the heart and mind. 
Your minister is to help you to counteract these 
earthly tendencies; to keep you in the knowl- 
edge and love of God, and in the practice of 
ail your christian duties. He is to assist you 
in preserving a lively remembrance of the doc- 
trines and precepts of the gospel. If these things 
are of any consequence, then so is his office 
who is to teach them. And it is important to 
him and to you that you remember such an one 
earnestly at the throne of grace. He is watch- 
ing for souls, as one that must give account to 
God. He is not only to warn you against sin 
and danger generally, and to exhort you to ho- 
liness and virtue; but he is to aid you in all 
those scenes of trial, adversity, and affliction, 
through which you may be called to pass. In 
sickness and sorrow he brings you* the coun- 
sels and directions, the hopes and promises of 
the gospel, to support you when other support 
has failed; to administer to you that comfort and 
consolation which nothing earthly can afford. 



PRAYER FOR MINISTERS. 101 

He is to inspire you with fortitude, patience, 
resignation, and submission; to assist you in 
obtaining that peace, which the world can 
neither give nor take away. And surely these 
are important and sublime duties. 

He remains, when others desert you. He 
feels a deep interest in you, when others have 
ceased to feel for you. Whatever be your con- 
dition and character; whether rich or poor; 
whether virtuous or vicious, he is to feel a deep 
concern in your welfare. The very things which 
will make others forsake you, will only bring 
him nearer to you. He will grieve, where oth- 
ers only laugh and scorn. He will pity, where 
the envious will reproach. He will strive to 
guard you against those temptations to which 
you are most exposed, and against those snares 
which are laid for your ruin. While others are 
enticing you to forget and disobey God; while 
they are making merry with your feelings and 
infirmities, and exulting in your overthrow; 
his profession will lead him to a very different 
course; his efforts will be directed to your mor- 
al and spiritual good. 

He is to seek and apply remedies for all the 
varied evils of life. Even in a small society he 
will find room for all his skill and exertion. 



102 PRAYER FOR MINISTERS. 

There will be various conditions, circumstan- 
ces, and characters. 

There will be the aged and the young, the 
rich and the poor, the vigorous and the lan- 
guishing, the prosperous and the disappointed, 
the tempted, the ignorant, the vicious, the stu- 
pid, the afflicted, the dying; those who are 
increasing in sinfulness, and those who are 
growing in grace and christian knowledge. 

If you duly reflect on these things, you will 
discover strong reasons, why one, who fills so 
important a station, whose employment de- 
mands such zeal and fidelity, discernment and 
patience, should have your fervent and daily 
prayers. 

On the Sabbath especially, he is to guide 
your devotions, and to preach to you the un- 
searchable riches of Christ. You may rely 
upon it, the preparations and the anxieties 
for the acceptable performance of these duties, 
make large demands on the time and thought, 
on the moral and mental powers. He is to 
adapt his devotional exercises and discourses, 
not to the taste and spiritual wants of a single 
individual, but of an audience, composed of 
persons differing in age, in intellectual and 
moral culture, in virtue and piety, in circum- 



PRAYER FOR MINISTERS. 103 

stances and prospects. It is his duty to inter- 
est and edify all ; to excite their curiosity, to 
arrest and fix their attention, to enlighten their 
minds, to touch their hearts, to make or re- 
vive some good impression, to infuse or es- 
tablish some good principle, to correct some 
bad, or to strengthen some good habit. 

In his preparations for the Sabbath, he is 
not only to have a regard to soundness of doc- 
trine and precept, but also to what is most 
needful for them, in their present state and sit- 
uation. And he has also to consider in what 
way he can best impart instruction to his hear- 
ers; how he can gain the readiest access to 
their minds; with what language he shall clothe 
his thoughts, so that they shall convince and 
persuade. He will have to consider, what ar- 
guments will have the most favorable effect; in 
what manner he shall address the hopes and 
fears, and how much; how he shall reach the 
conscience. To one he may seem too harsh; 
to another, too mild and lenient; to one he 
may seem too argumentative or abstruse; to 
another, too plain and familiar. 

After a little reflection, you may easily con- 
ceive that it is no light task to perform these 
services acceptably and profitably; so that the 



104 PRAYER FOR MINISTERS. 

great object of preaching may be answered; 
viz. to make men holy, virtuous, and wise unto 
salvation. By the aid of genius, learning, wit, 
eloquence, and theatrical airs, he might attract, 
dazzle, and charm; he might arouse the pas- 
sions, interest the feelings, and work power- 
fully upon the imagination and fancy; he might 
produce a deep silence, a feverish heat, or a 
wild emotion in his audience. But this is not 
the design of the gospel. No; the design of 
that, is to inculcate the most rational and im- 
portant truths, to inspire sentiments of virtue 
and piety, to win immortal souls to Christ; 
not to make you praise and admire the speak- 
er, but to lift your thoughts and affections to 
God; to constrain you to adore and serve him, 
and to prepare you to meet him in peace, and 
to dwell with him forever. 

If you rightly consider the importance of his 
office, and the various trials and difficulties he 
has to encounter, you will see that he needs 
your fervent prayers. 

And to all these trials and difficulties, there 
are added others, arising from great diversity 
of opinion, and much sectarian zeal, prevalent 
among Christians. He has not only ignorance 
and indifference, vice and sin to plead with; 



PRAYER FOR MINISTERS. 105 

but prejudice, error, superstition, and intoler- 
ance also. He needs a large share of grace, 
of wisdom, and circumspection, that he may 
give no just cause of offence, that the minis- 
try may not be blamed, that he may speak the 
truth as it is in Jesus, and speak it also in love; 
that he may neither make shipwreck of his 
faith, nor destroy its efficacy by a violation of 
charity. He needs to be vigilant and prayer- 
ful, that he may deal gently, kindly, courte- 
ously, and candidly with those of different 
views, so as neither to exasperate nor grieve 
them, — so that, though they may object to his 
doctrine, they shall have no reason to despise 
him. 

He needs to be constantly on his guard, 
lest he set the authority of men above the word 
of God; lest he should be more anxious to in- 
quire for and preach what is popular, than 
what is true. He is to take heed, lest he at- 
tach undue importance to things comparatively 
trifling, while he leaves out the weightier mat- 
ters of the law and of the gospel; lest he contend 
more zealously for the opinions of some fallible 
man, than for the faith once delivered unto the 
saints. He cannot be too solemnly impressed 
with a sense of his accountableness to God,^so 



106 PRAYER FOR MINISTERS. 

that he may at all times repair to the law and 
the testimony; that he may draw all his doc- 
trines from the oracles of truth; and not pre- 
sume to lay any other foundation than that 
which is laid. He cannot be too faithful in 
the discharge of his trust, either for his own 
good, or for the spiritual welfare of those among 
whom he labors. * . 

Wherever he goes, such is the state of socie- 
ty now, his instructions will not be equally ac- 
ceptable to all. To try his patience and meek- 
ness, he will often know that he is addressing 
those who listen to him with caution, fear, and 
disapprobation; that while he is laboring- to 
speak the truth to them, they consider him a 
stranger to it and sunk in error; that while he 
is striving to draw them to Christ, they view 
him as an enemy of the cross; and should he 
avoid wounding or disgusting them, still he 
can hardly expect to afford them much edifica- 
tion and comfort; indeed, perhaps they will 
not be present with any such desire or expect- 
ation, but to gratify some friend, or their own 
curiosity: you will not be suprised, if such 
things try and painfully affect one, who profes- 
ses to love and preach Jesus Christ; whose 
sincere desire and constant endeavor is, to 



PRAYER FOR MINISTERS. 



107 



honor and serve him, to advance his cause, 
and to invite and persuade sinners to come to 
him. With such desires and endeavors, still 
to be watched, suspected, or shunned, even by 
those who call themselves the friends and fol- 
lowers of Jesus, must occasion a feeling of re- 
gret and sorrow, unless one is incapable of 
feeling. 

Be entreated therefore to pray for your min- 
ister, that amid so many temptations and dis- 
couragements, he may speak with boldness, 
and with charity; not as pleasing men, but 
God; that he may be found faithful, and may 
never faint nor grow weary. 

It is important to him that you pray for him; 
it is also for your own interest that you always 
affectionately remember him in your devotions. 
It will increase your sympathy and attach- 
ment. Your praying for him will lead you to 
cooperate with him more earnestly, to listen to 
his instructions with candor and a desire of re- 
ligious improvement. Your praying for him in 
secret will prompt you to meet and pray with 
him on the Sabbath in the sanctuary. It will 
tend to make you serious and engaged in all 
his services. You will thus encourage his heart 

and strengthen his hands. Assured of your 
9* 



108 PRAYER FOR MINISTERS. 

prayers and confidence, witnessing your atten- 
tion and zeal, his own piety will receive new 
life, and the energies of his soul will be called 
forth in laboring for your good. Yes, be en- 
treated to pray for "him, and the prayer will be 
returned to you in spiritual blessings. 

My hearers, I think I can say, I have peculiar 
reasons for urging this duty upon you today; 
and I am persuaded you would acknowledge it, 
if you saw my situation, as T see it. But it is 
not expected that you can anticipate and enter 
into all my feelings. Yet, call to mind what 
should be my duties, and what motives should 
influence me. You may be able to discover 
many of these, but you will have but little con- 
ception ofthe trials and dangers which accom- 
pany them. Sustaining this new and near re- 
lation to you, you will not be surprised to find 
my thoughts earnestly employed about the na- 
ture and importance of the office, I now fill. 
I have often thought of this subject before, 
while discharging my professional duties, but 
now it comes into my mind with new force. 
Though I stand in the same place, where I 
have often stood ; and address those whom I 
have often addressed, yet the solemnities ofthe 
past week have very mueh changed the scenes 



PRAYER FOR MINISTERS. 109 

oHhis. The connexion now formed, excites a 
deeper interest in all about me, and opens to 
me new sources of care and feeling. 

I desire to begin, at least, my pastoral labors 
among you, with a lively sense of my obligations 
and my duties. You will know that I think of 
and pray for you, when we surround the same 
altar. But I assure you, these have not been, 
and will not be, the only times, when I shall 
be thus occupied. No — my memory and my 
thoughts will be earnestly engaged about your 
welfare, when you see me not, nor any mortal 
eye. I wish you to believe this. 

Those whom I may meet and converse with 
less frequently, may imagine themselves for- 
gotten; but this is not, and will not be the case. 
There are many of my hearers with whom I 
have had but a single and short interview ; and 
there are a few with whom I have never spoken. 
This has been through a want, not of inclina- 
tion, but of opportunity. I hope ere long to 
become acquainted with every family and per- 
son, belonging to this society, and also with 
those who are friendly to its interests. They 
have not been overlooked; and my thoughts 
have often entered their habitations, though I 
have not. 



110 PRAYER FOR MINISTERS. 

I shall think of, and pray for you often. I 
shall rejoice in your temporal prosperity; but 
I shall feel a much greater concern for your 
moral and eternal welfare. My great solici- 
tude will be about your souls. Every indica- 
tion of seriousness and piety, will kindle my 
hope and joy; and every sign of distaste and 
disregard for religion, will make my heart sor- 
rowful. Often will anxious inquiries arise in 
my mind about your spiritual estate; and I 
shall eagerly watch for, and embrace opportu- 
nities to make and strengthen holy impressions. 
If I am any way instrumental in turning your 
hearts to God, and in preparing you for his 
kingdom above, I shall feel a satisfaction inex- 
pressibly sweet. 

Pray for me, my hearers. I ask you as in- 
dividuals, and as a society. Think of me, as 
of one standing in the most important relation 
to you, in the success of whose endeavors you 
are immediately and personally interested, and 
whose prosperity will be your gain. Help me 
to sustain ihat character which belongs to my 
sacred office. Help me to become more spir- 
itual and more edifying in my example and 
conversation. 
Remember me affectionately and often at the 



PRAYER FOR MINISTERS. Ill 

throne of grace? I make this request, not as 
a compliment or an unmeaning ceremony; but 
because I believe in the benefit and the efficacy, 
as well as in the duty of intercessory prayer. 
The scriptures teach them both clearly and 
frequently. It is one of the ways which divine 
wisdom appointed, by which we are to assist 
each other. It is among those means in the use 
of which the Father of mercies is pleased to 
bestow his grace. Yes, my hearers, let me in- 
dulge the reviving hope that, in addition to all 
your other marks of friendship and affection for 
me, I have that which will secure and crown 
the rest — a kind and vivid remembrance of me 
in your prayers. And may God Almighty re- 
gard your prayers, and send unto each one of 
you, with your pastor, answers of everlasting 
peace! Amen. 



•SERMON VII. 

Delivered the first Sunday after my ordination. 

THE UNION OF THE FLOCK, THE JOY OF 
THE PASTOR. 

PHILIP. II. 1, 2. 

If there be therefore any consolation in Christ; if any 
comfort of love; if any fellowship of the spirit; if any 
bowels and mercies, fulfil! ye my joy, that ye be like 
minded; having the same love; being of one accord; 
of one mind. 

PHILIP/ IV. 1. 

Therefore, my brethren, dearly beloved and longed for, 
my joy and crown, so stand fast in the Lord, my dearly 
beloved. 

These are the tender exhortations of Paul 
to the Christians at Philippi, where his preach- 
ing the gospel had been attended with some 
painful circumstances. Writing to the Thes- 
salonians, he tells them hpw he had suffered, 
and been shamefully entreated at Philippi, and 
that they were knowing to the fact also. 



THE JOY OP THE PASTOR. 113 

But, notwithstanding this suffering and shame- 
ful treatment, he planted there the standard of 
the cross; and he remembered the place, not 
only on account of the wrongs that had been 
done him there, but for the friends and con- 
verts he had there left. They were peculiarly 
endeared to him by those troubles and conflicts, 
amid which they had embraced the gospel; 
and the apostle addresses them in affectionate 
and moving language. Nor is it strange that 
he should feel this strong attachment. Afflic- 
tions and the law of christian kindness strength- 
ened every social tie. It is not strange that he 
should feel a lively interest in their union and 
prosperity; for the cause of Christ might be 
greatly advanced or greatly injured by them. 
They were surrounded by those who would re- 
joice in their dissensions and ruin; and he 
knew it. And while so many were opposed to 
them, he would not have them hostile to one 
another. It was enough that others sought to 
alienate, to weaken and divide them. If they 
cherished unkind feelings among themselves, 
they would be doing the work of their bitterest 
adversaries; and doing the work of their own 
ruin more successfully than any foe without could 
do it. If they were not at peace among them- 
selves, there was no safety for them. 



1 14 THE UNION OF THE FLOCK, 

By the most tender and solemn considera- 
tions, he persuades them to union and steadfast- 
ness in the Lord; to be constant in their mutu- 
al attachments, and faithful in their allegiance 
to their Lord. If there be any consolation in 
Christ; if any comfort of love; if any fellowship 
of the spirit; if any bowels and mercies; fulfil 
ye my joy. And what was his joy? He tells 
them in plain words; that ye be like minded; 
having the same love; being of one accord, of 
one mind. So earnest was he that his exhorta- 
tion might reach every heart, that he four times 
expresses the same sentiment nearly, only va- 
rying the language a little, that ye be like mind- 
ed, having the same love, being of one accord, 
of one mind. This marks the intensity of 
his feelings and anxiety for them. The joy 
which their union and harmony would give 
him was a reasonable and heavenly joy; and 
earnest he was to prevent its being changed 
into sorrow by their strife and division. 

So, in the other passage which I read for 
my text, he uses the same tender, persuasive, 
and glowing language. He calls them his 
brethren, dearly beloved and longed for, his 
joy and crown. So stand fast in the Lord, 
my dearly beloved. Six times in one short 



THE JOY OF THE PASTOR. 115 

sentence does he make the most earnest appeal 
to all that was kind and generous in their na- 
ture. And why does he thus plead with their 
hearts, with their dearest remembrances and 
their holiest hopes ? Why does he employ all 
this moving eloquence? It is to conjure them 
in the most powerful terms to stand fast in the 
Lord, to maintain their faith as well as their 
concord, to be firm in their love to one another 
and firm on the Lord's side. 

Commencing, as I am now, my pastoral la- 
bors among you, my hearers, I would use the 
words of this apostle in addressing you. 

If there be any consolation in Christ — (and 
that there is, millions have borne witness;) if 
any comfort of love — (and who will deny it?) if 
any fellowship of the spirit — (and most certain- 
ly there is such a heavenly bond that joins kin- 
dred and congenial souls, and draws them into 
sweet communion with their Saviour, and their 
heavenly Father;) if any bowels and mercies — 
(and that there are, is testified by the advent, 
the instructions, the sufferings, the death, the 
resurrection and ascension of the Saviour;) — 
if you are capable of the charities and sympa- 
thies which belong to rational and social be- 
ings, and to Christians; — I intreat you to fulfil 
10 



116 THE UNION OF THE FLOGK 5 

my joy; to do that which will constitute the joy 
of my heart. And would you know what that is? 
Paul shall answer your question for me; that 
ye be like minded — having the same love, be- 
ing of one accord, of one mind. 

He had many reasons for this earnest entrea- 
ty. And have not I also ? Have I not also one 
reason which he had not, drawn from the new 
relation which I now sustain to you ? He was 
but an occasional visitant among the people he 
thus addresses; but I am to abide with you. 
If the hearing of their discord would fill him 
with grief, would not the sight of it make that 
grief still more bitter? 

Knowing in how many ways your peace may 
be assailed, and your harmony disturbed, my 
prayer to God is that you may be wise to dis- 
cover your dangers, and prudent to shun them; 
that you may be strong to meet your trials, and 
successful in resisting every temptation and 
enticement to break those fraternal and social 
ties which now bind you together. 

And while I thus supplicate the God of peace 
that his peace may dwell in your hearts, I also 
beseech you by the mercies of God, by the 
compassion of Christ, by your desire to honor 
him, by your hope of dwelling with him, by all 



THE JOY OF THE PASTOR. 11? 

that tends to your glory and happiness, and by 
all that is destructive to your welfare — to be of 
one accord, of one mind! 

So long as you preserve this internal union, 
I shall apprehend but little danger from with- 
out. Should there be any, unfriendly to your 
religious and social interests, if you are united, 
their hostility cannot materially injure you. 

I shall entertain no fears about your regard 
for me, so long as you cherish this kindly re- 
gard for one another; and therefore my great 
concern and endeavor will be to promote a spir- 
it of peace and good will among you. 

Remember, then, my hearers, that you are 
brethren, and that you are taught of God to 
love one another; that your temporal and spirit- 
ual welfare, both, require the exercise of these 
social and kind feelings. 

When I think of heaven, my thoughts do 
not dwell so much on the crystal walls that 
surround it, the jewels and precious stones that 
adorn its gates, the golden streets and the spa- 
cious palaces that are within. Many have seen 
and possessed such things on earth, arid have 
still been miserable beyond description. No. 
When I think of heaven, I think of conge- 
nial souls, who are like minded, who have the 



118 THE UNION OF THE FLOCK, 

same love, who are of one accord and of one 
mind; whose felicity springs from their resem- 
blance to Christ, and from the exercise of the 
kindest affections towards each other. 

And when I think of hell, I think not so 
much of those images by which it is frequently 
represented, as I do of those fiercer flames of 
the passions which fill the soul with anguish. 
I think of creatures that hate one another. I 
think of a state, in which discord and strife, 
envy and malice, rage in all their hideous forms. 
Yes — if I were to attempt to describe hell to 
you; I would not speak of the infants that were 
torn from the maternal embrace, and were there 
in multitudes suffering vengeance and wrath. 
I would not speak of the heretics, who, for an 
error of faith., had been burned or anathematized 
on earth, and were there meeting their terrible 
doom. No — I would speak of beings more 
odious, whose crimes were of a blacker die, 
whose character was more foul and revolt- 
ing. I would show you a place where there 
was no love, no esteem and confidence, no 
sympathy and good will, no sweet bond of union ! 

Let me exhort you, my brethren, to culti- 
vate those tempers and dispositions, which are 
so favorable and needful to your peace and 



THE JOY OF THE PASTOR. 119 

prosperity. Show a tender regard for the rep- 
utation and welfare of each other. Shun those 
things which would weaken and destroy your 
mutual respect, esteem, and confidence. In 
all your temporal concerns, in all your social 
intercourse, studiously avoid all occasions of 
pride, suspicion, and envy. Show condescen- 
sion, forbearance, and humility. Beware how 
you think and speak of the failings and imper- 
fections of one another. There is generally 
more evil than good done by it. It is too often 
the case that the unfavorable reports of our 
neighbors, which we listen to, perhaps, 'with a 
greedy ear,' are a serious and lasting disadvan- 
tage to ourselves, as well as to those whose 
characters are implicated. We become dis- 
trustful and suspicious; we learn to think meanly 
of human nature, and to doubt the existence 
of sincerity, virtue, and piety. We treasure up 
in the memory something respecting* every one 
we know, which serves to lessen our regard 
for him. Let us remember that all the use we 
should make of the failings of others, should 
be, to shun them ourselves; and kindly, and 
with as much stillness and secrecy as possible, 
endeavor to reform them. 

As your pastor, I shall regard you with a 
10* 



120 THE UNION OF THE FLOCK, 

friendly and anxious eye. I intend to treat 
you as brethren, and I desire that you may 
thus treat one another. Grieved shall I be to 
behold any root of bitterness springing up 
among you. The various situations in which 
you are placed, the different relations you sus- 
tain to each other, your different ages, cir- 
cumstances and pursuits, may all furnish oc- 
casions for jealousies, competitions, disaffec- 
tion, and antipathies. Painful will it be to me 
to see you yielding to such temptations; to ob- 
serve signs of coldness and enmity ; to find some 
cherishing unkind feelings and thoughts toward 
others; one attempting to injure the reputa- 
tion and prosperity of another; one secretly or 
openly triumphing in the misfortunes of his 
neighbors. My duties will make me acquaint- 
ed and familiar with you all; and wherever I 
observe signs of variance and disaffection, it 
will be a most unwelcome sight to me. I shall 
pay great attention to these things. My duties 
will lead me to your dwellings. On such oc- 
casions, I beseech you, do not fill my ears and 
memory with surmises, conjectures and un- 
friendly reports about one another. I can in- 
troduce this subject now without offence, and 
I hope, to some profit. I have in some places 



THE JOY OF THE PASTOR. 121 

been much troubled in this way. I have left 
my study with the hope to reanimate my spirit, 
and to beneiit some of the parish by social in- 
tercourse. I went out wearied with long and 
intense thought; and returned with a more 
painful burden. Each one had told me, not of 
his own imperfections and failings, but he had 
been entertaining me with bad news about 
others. If I staid long enough in the place, I 
knew the errors and vices of every one ; but I 
came to this knowledge in a wrong way, and 
under aggravated circumstances. My peace 
was greatly disturbed by it; and my usefulness 
perhaps was diminished, rather than increased. 
If these things strike you as unpleasantly as 
they do me, (and I hope they do) you will 
avoid them. Remember that I shall wish to 
think as well of every one of you as I can. You 
wish to make me acquainted with many things 
about such a family which I have not yet heard. 
But consider, why do you wish to disclose 
them? You must know that what you are 
about to tell me ought to be disagreeable to me. 
The probability is, that you will impair my 
confidence in them, and give me no better 
thoughts of yourself. You wish to communi- 
cate to me some information respecting your 



122 THE UNION OP THE FLOCK, 

neighbor, which if I believed it, must be dis- 
advantageous to him, you might know before- 
hand. But consider; that neighbor may have 
as bad a report of you to make to me in return! 
consider that you are neighbors and brethren, 
and that his welfare ought to be just as dear to 
me, as yours. Yes, bear it in your minds that 
it will be no gratification to me to have you 
discover all the faults and blemishes you know 
in each others' character, unless you do it with 
a charitable heart and tongue, and will assist 
me by your labors and prayers to cure the evil. 
I make these observations now that I may pre- 
vent the occurrence of any such thing. So long 
as I remain with you, I wish to have the confi- 
dence of all; and to be considered by all as 
their friend and pastor. I could wish that my 
labors might be such, as those two words imply 
they should be. 

If you attend to these things, and continue, 
as I trust you are now, at peace among your- 
selves, it will be cause of great joy to me. 
While you are kindly affectioned toward one 
another, I shall feel certain of sharing a place 
in your affections myself, and shall hope for a 
divine blessing on our union; shall hope to lead 
you, thus united, into the fold of the good Shep- 
herd, who laid down his life for the sheep. 



THE JOY OF THE PASTOR. 123 

Your new situation perhaps will justify my 
extending these observations a little farther. 
You are now intermixed in various ways with 
those of different denominations. This change 
of circumstances, you must be aware, will not 
only increase your trials, but your temptations 
also. My prayer is that you may have grace 
sufficient for you in this unhappy state of things; 
that your religious progress may not be hinder- 
ed by a busy curiosity. Most of those who 
have separated themselves from us, no doubt, 
would be accounted more sound in faith, and 
more holy. God knows the hearts of all men. 
But let them not provoke your envy and impa- 
tience. Live as peaceably with them as you con- 
scientiously can. Do them no wrong, and wish 
them no wrong; and let not your religion con- 
sist in talking about, and interfering with theirs. 
Instead of dwelling on their errors and sins, at- 
tend to your own. If they show signs of bit- 
terness, scorn, and contempt, let it be your 
prayer, Father, forgive them ! If they call you 
by opprobrious names, and doubt your piety, 
and treat you as enemies to God and to Christ, 
and strangers to the covenant of grace, let it 
not dishearten and enrage you ; and imitate 
not the odious example. Be decided and reso- 



124 THE UNION OF THE FLOCK, 

lute; and also be meek and modest. If a 
peaceful spirit pervade you as a society, it will 
lead you to pursue amicable measures in re- 
gard to them. They are your fellow citizens, 
your neighbors, your parents, your children, 
your brothers and sisters. If they endeavor to 
prejudice and alienate your minds, to perplex 
you with doubts, and to lay snares for your 
consciences, labor to guard against the bad in- 
fluence; but at the same time, be humble, be 
mild, be charitable. Should their behaviour be 
ungenerous and unchristian, let it excite your 
sorrow, your caution, your watchfulness, your 
diligence in prayer; but let it not arouse those 
passions, which would spoil your peace, and 
break your communion with God, and make 
you even worse than they. 

You may be tempted to bring me their hard 
speeches, their censures and their practices; 
what they may say against you, against me, and 
the doctrines I preach; what they may do to 
blast my hopes, to thwart my purposes, to 
shake your confidence in me, and to entice you 
away from my instructions. Such things will 
not trouble me, if I can feel assured that they 
do not trouble you. Yes, my hearers, remem- 
ber that if these attempts to embroil and scatter 



THE JOY OF THE PASTOR. 125 

you prove to you, as God grant they may, whol- 
ly ineffectual and vain, you need not, I hope 
you will not, mention them to me. I have for 
many years, been familiar 'with such things. I 
know it; I knew it long ago; reproaches, curses, 
and woes, are written by frail men over the doc- 
trines I believe. But my faith is neither de- 
stroyed nor weakened. The longer I live, and 
the more I read the gospel, the more am I 
confirmed and established in my present views. 
I have not been wholly a stranger to suffering, 
and affliction; I have found consolation and 
support in those views of religion, which I have 
embraced. It has also been my lot, and my 
privilege too, to meet unitarian christians in the 
house of sickness, sorrow, and mourning. I have 
seen them submitting to adversities, sustained 
by their faith and comforted by their hope. I 
know that our faith is said to be inefficient 
here, and I think I have some authority for pro- 
nouncing that saying false, I have seen the 
aged and the young, the poor, the disappoint- 
ed, the unfortunate, and afflicted, enduring 
the evils of this life, and looking forward to death 
and eternity; and still firm and unwavering in 
their profession. 
No, I shall not be troubled nor affected by 



126 THE UNION OF THE FLOCK, 

their unfavorable speeches and reports, if I can 
indulge the cheering thought that they do not 
trouble you; and I am persuaded they will not, 
if you have the same love, and are of one 
mind. 

Let me close my discourse with the other ex- 
hortation of the apostle. He calls them not 
only to unity but to steadfastness also. So 
stand fast in the Lord. And in order to this 
be frequent and prayerful in searching the 
scriptures; and strive to gain clear and just 
views of the gospel. And rest not satisfied here, 
but carry your religious principles into prac- 
tice. Live in subjection to the authority, and 
influence of the truths you discover and pro- 
fess. 

Many of those who have rejected our doc- 
trines, and joined themselves to other denomi- 
nations, were, before they changed their senti- 
ments, (if they could be said to have any) very 
stupid, careless, and sinful. They confess it 
themselves. They write it down in the histo- 
ry of their own conversion. They were sor- 
did, worldly, and ambitious. JBut they often 
draw very wrong inferences from this confes- 
sion. Because, while they continued impeni- 
tent, prayerless, and strangers to vital piety, 



THE JOY OF THE PASTOR, 127 

they called themselves unitarians, does it prove 
that all others do, and are so too? Because 
they were selfish and hypocritical, does it fol- 
low that all others are so still? Because they 
had been actuated by wrong and earthly mo- 
tives, are we to conclude that every unitarian 
christian is? They might have found books 
and persons of our denomination, that incul- 
cated the duties of penitence, prayer, holiness 7 
and the most ardent piety. No wonder that 
the bare name and faith of a unitarian did not 
prove the one thing needful. We do not at- 
tach much importance to a nominal religion, 
and a dead faith. We believe that good w r orks 
should be carefully maintained by those who 
hold good doctrines; and among these good 
works, the dedication of the life to religion, 
and the devotion of the heart to God, most sure- 
ly are not to be forgotten. If you live obedi- 
ent to the truth I shall teach, I trust you will 
feel and own its sanctifying power, and be 
freed from perplexing doubts, and have no 
disposition to change. If you stand fast in the 
Lord, if yours is a pious stability, as it should 
be, your opposers will neither be so bold, nor 
so successful in unsettling and undermining 
your faith, and in persuading you to abandon it. 
11 



128 THE UNION OF THE FLOCK, 

But let me tell you, they will have a great ad- 
vantage over you, if they find you remiss and 
negligent; and you will be tempted to throw 
the guilt of a sinful life upon doctrines which 
you held, but never reduced to practice, and 
finally to renounce them; when, in fact, the 
fault was not in your principles, but in your 
abuse of them. 

If you stand fast in the Lord, you have no- 
thing to fear. The various enticements of oth- 
ers will not win your assent. When you are 
fully persuaded in your own mind, established 
and decided, they will be less likely to weary 
or molest you. I say this both from observa- 
tion and experience. They who are opposed 
to our views, try most to operate upon the weak r 
the irresolute, the wavering, and the defence- 
less. 

Be not carried about by every wind of doc- 
trine. It is a good thing that the heart be es- 
tablished with grace. You will find it so in ev- 
ery point of view. 

Curiosity, or a wish to gratify some neigh- 
bor or friend, may tempt you at times to turn 
aside to another place of worship; or at least, 
to attend meetings on other days. Let me tell 
you plainly, that if you do thus, you will in- 



THE JOY OF THE PASTOR. 129 

crease my burden, care, and anxiety; and, in 
my opinion, multiply your own trials and dan- 
gers. It will not be likely to have a good ef- 
fect on either your social or your spiritual wel- 
fare. If you seriously reflected, you might ea- 
sily imagine in how many ways such a course 
would operate unfavorably on your religious 
prosperity. I said it would increase my bur- 
den, care, and anxiety. You cannot doubt it. 
"While I remain with you, you know it will be 
pleasing to me to believe that my instructions 
are sought and valued; that my labor is not in 
vain; and that he who is your watchman and 
shepherd has a much greater influence over 
you, than they who oppose our views. I am 
earnest that you should think of these things; 
and I trust I can say, my earnestness is chief- 
ly on your account. And while you are thus 
united and steadfast, we may sometimes leave 
these unwelcome topics, to dwell on themes 
more delightful. Did I only know that you are 
as fully convinced that the feelings, opinions, 
plans, and practices, peculiar to what is called 
orthodoxy, are destitute of gospel authority, and 
contrary to the spirit of Christ; did I only know 
that you viewed these things in the same light 
I do, I should leave these painful subjects for 



130 THE UNION QF THE FLOCK, 

the sake of those more congenial to my heart. 
Yea, I must, I shall often do it, however that 
may be, and leave the event to God. 

Brethren, ye all have my cordial and chris- 
tian salutations. My prayer is that ye may 
live in peace, and be built up in the faith of 
the gospel. 

Ye who are aged, I desire to comfort and 
strengthen you. 

Ye who are young, I desire to lead you in 
the path of wisdom and holiness. 

Ye who are thoughtless and sinful, I desire 
to be instrumental in your repentance and ref- 
ormation. 

Ye who are anxious* doubtful, and inquiring, 
I desire to guide you to your Saviour and to 
your heavenly Father. 

Ye who are in afflictions, I desire to bring 
you the consolations that are in Christ Jesus. 

Children, I shall rejoice in your early piety, 
and shall strive to promote it. 

Parents, I shall sympathise with you in your 
trials, and shall be glad to assist you in train- 
ing up your offspring in the ways of holiness 
and virtue. 

Members of this church, I shall rejoice in 



THE JOY OF THE PASTOR. 131 

your growth in grace, and shall strive with you 
to increase your number. 

Ye who help me by your strains of music in 
awakening and guiding the spirit of devotion; 
your pensive airs, your lively notes, will touch 
a chord within my own breast. Your songs of 
praise will elevate my soul. Your melody will 
give my thoughts a heavenward flight; the con- 
cord of your sweet sounds will fall delightfully 
on my ears, and the union of your hearts will 
gladden mine. It is in your power to make the 
services of the sanctuary more interesting, 
more impressive, more inspiring. I ask your 
presence, and your united efforts, to animate 
and refresh us here, and to send us forward 
on our prilgimage rejoicing. And when your 
tuneful voices shall be silent on earth, may 
they still be heard in heaven! 

Peace be within these walls. May peace be 
in your habitations; and may the God of 
peace that brought again from the dead our 
Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant 
make you perfect in every good work to do his 
will, working in you that which is well pleasing 
in his sight, through Jesus Christ; to whom be 
glory forever and ever. Amen. 
IP 



SERMON VIII. 



CHRIST WALKING ON THE SEA. 

MARK VL 51. 

And he went up unto them into the ship, and the wind 
ceased. 

The text is a part of that passage of the gos- 
pel, which gives us an account of Christ's walk- 
ing on the sea. He had miraculously fed the 
multitude, and had constrained the disciples to 
get into the ship, and to go to the other side 
before unto Bethsaida, while he sent away the 
people. The thousands who had just surround- 
ded him, were now withdrawn, and his disciples 
were pursuing* their course across the lake. 
When thus left alone, he departed into a moun- 
tain to pray. And when even was come, the 
ship was in the midst of the sea, and he alone 
on the land. He cast his eye down upon the 
lake, and saw them toiling in rowing, for the 



\ 






CHRIST WALKING ON THE SEA. 133 

wind was contrary unto them. And about the 
fourth watch of the night he cometh unto them, 
walking upon the sea, and would have passed 
by them. And when they saw him walking 
upon the sea, they supposed it had been a spir- 
it, and cried out; but his voice soon hushed 
their fears; and when he had entered the ship 
the wind ceased. 

These events may lead us to make some 
practical reflections. 

1. Without Christ the sea was boisterous, 
a.ad the wind contrary. Is it not thus with sin- 
ners generally ;tossed up and down on the waves 
of life's stormy sea; toiling, but finding no rest; 
their appetites, desires, and passions, like fierce 
and contrary winds, agitating and distracting 
them, but never bringing them to that haven of 
contentment and peace which they seek ? How 
rmany objects they pursue; and even when gain- 
ed, they are unsatisfied still. How ingenious 
and earnest they are in the search for happiness ; 
and how continually are they disappointed in 
th.eir hopes. Some wind is ever contrary to 
them. Calmness and serenity are strangers to 
their bosom. They indulge their appetites, 
they obey their desires, they give the reins to 
their passions; but it avails nothing They are 



134 CHRIST WALKING ON THE SEA. 

not at ease. They experience not that comfort 
and satisfaction, they would enjoy. They im- 
agine that a course of folly, vice, and sin, wiL 
afford them all the happiness they want. When 
one pleasure fails they eagerly run in quest of 
another. But, alienated from God by wickel 
works, they are like the troubled sea that can- 
not rest. 

% When the diciples saw Christ approach- 
ing, they supposed it had been a spirit, and cried 
out. And do not many now regard him and his 
gospel with prejudice and misapprehension 1 , 
with shrinking and dread? 

Do not the young, especially, often view re- 
ligion as a frightful spectre ? They consider it 
as something which will trouble their peace, 
and spoil their joy ; something which will change 
their cheerfulness into gloom, and bring a dark 
and melancholy shade over all the fair scenes 
and prospects of youth. They connect their 
thoughts of religion with what is sad and mourn- 
ful. They often are under the influence of as- 
sociations and impressions which give to relig- 
ion a withering and repelling aspect. They con- 
nect it with persons, circumstances, situations, 
and events, which make it app3ar to them un- 
suitable and unlovely. They connect it in their 



(ftft£ST WALKING OX THE SEA. 135 

minds with poverty and misfortune, but they are 
rich and prosperous; or at least have known 
nothing of want and disappointment. 'They as- 
sociate it with sickness and languishment; and 
they are in health. They associate it with 
afliiction ; and they have not tasted the bitter 
cup. They associate 4t with the chamber of 
the dying; and death y e so fearful a thing that 
they cannot entertain the thought of it. They 
associate it with decrepid and tottering old age; 
and they are young, and the world is fair and 
flattering, and it will be a long time before they 
will be bowed down by these infirmities, and 
need such support and consolation. 

Not that all, in their earlier years, have such 
unworthy notions of religion, and such injurious 
prejudices against it. Many have learned to 
practise and love it in the morning of life. But 
many, also, pass this precious season forgetful 
of their Creator, and unmindful of that Saviour, 
who, while on earth, showed peculiar marks of 
regard for children and youth. 

Not that they have a native enmity to God, 
and abhorrence of religion; but the early edu- 
cation of too many is very unfavorable to their 
having any just and proper views of piety. 
Almost nothing has been done to give them 



136 CHRIST WALKING ON THE kEA. 

good and pleasing impressions. Many children 
live where they have very small encourage- 
ments and means to become pious. They sel- 
dom hear the Bible read or a prayer offered. 
Those who have the care of their bodies take 
no care of their souls. They may hear the 
language of Scripture u$3dj but it is used with 
irreverence and lightn ^, and its doctrines 
made a theme for wit and mirth. The names 
of God and of Christ may be familiar to their 
ears; but, alas! those hallowed names are only 
used in a thoughtless, a sportive, or passionate 
manner. Those who were the most loud and 
frequent in the repetition of them, gave no sign 
that the love of God was in their hearts, or his 
fear before their eyes. Those with whom they 
oftenest associate, and those on whom they are 
most dependent, are insensible, indifferent, or 
opposed to religion. They may occasionally 
visit the house of God, and mix with those of 
serious minds. But the weight of example and 
influence is on the other side. Their daily 
companions are those who are likely to efface 
their good impressions, and keep them in a 
state of stupidity or vice. No wonder that they 
have grovelling and superstitious minds, and 
polluted hearts. 



CHRIST WALKING ON THE SEA. 137 

And many children and youth, who have 
been early taught religion, have still imbibed 
violent prejudices against it, and chiefly for 
these reasons; it has been taught in an im- 
proper and ungracious manner; often the good 
instruction has not been urged by good exam- 
ple. Religion has been presented to their minds 
in a dark and repulsive form. By some it is 
oftenest taught in the language of reproof and 
threatening ; and mixed with anger,or harshness. 
They hear the most said about religion, when, 
perhaps, they are the least prepared to be ben- 
efited by it. They are often reminded of a 
God, and his laws, when they have done wrong; 
but not so frequently and earnestly, when they 
have done well. Hence, what is more awful in 
religion greatly preponderates. Religion is ad- 
ministered to them rather as a harsh and strange 
medicine, than as their daily bread. They are 
told of God's displeasure at wicked children; 
and this is right; but they are not carefully and 
frequently enough told with what smiles and 
benedictions they are regarded by their heav- 
enly Father, when they love and obey him. 
They should be told not only that God's eye 
sees them when they break his commandments, 
but also when they observe and do them; so 



138 CHRIST WALKING ON THE SEA. 

that their hopes might be excited as well as 
their fears. 

3. But not children and youth only discover 
this dislike and dread of religion, but those also 
whose years and attainments give us leave to 
expect better things of them. 

Associating all their ideas of happiness with 
sensual pleasure, vanity, wealth, and earthly 
distinctions; and having their desires so con- 
centrated on temporal objects as to exclude the 
thought of eternal things; and viewing re- 
ligion as opposing their schemes and pursuits; 
they startle and shrink back at its approach, as 
though it were an enemy to their peace aiu£ 
welfare. They wish not at present to own their 
dependence on God, nor to think of that future 
world to which they are rapidly hastening. Re- 
ligion would enforce an authority, to which- 
they are unwilling to submit. It would impose 
restraints, which they have not been accustom- 
ed to feel. It would prescribe duties and exer- 
cises which seem to them unpleasant and pain- 
ful, and for which they feel an unfitness. 

As they enjoy the reputation of being honest, 
and are addicted to no mean and vicious prac- 
tices, and consider themselves as good as those 
around them; — perhaps they think very little, 



CHRIST WALKING ON THE SEA, 139 

if at all, of those sins of which they are indeed 
guilty. They think not what a sin it is to for- 
get God, and to withhold from him that love, 
homage, and obedience, which he justly claims 
as his due. They do not consider what an 
aggravated sin it is to remain deaf to the warn- 
ings and invitations of the gospel. 

Have I not been describing the feelings and 
condition of some of my hearers ? Or, is my 
fear groundless? Do you perceive and ac- 
knowledge the importance of religion; and do 
you connect your thoughts of happiness with 
the possession of this invaluable treasure? 
What efforts have you made, and what efforts 
are you making to gain a heavenly inheritance ? 
When I have urged upon your attention the 
truths and duties of the gospel, have you listen- 
ed to them, as though they really concerned 
you, and concerned you now ? When I have 
spoken of repentance, have you been forward 
and anxious to examine your own hearts to 
know whether you were sinners or not? When 
I have spoken of God, has the certainty of your 
own obligations to love and serve him come 
willingly into your thoughts? When I have 
told you of a Saviour, has it interested and re- 
joiced your heart; or have you endeavored to 
12 



140 CHRIST "WALKING ON THE SEA. 

suppress and prevent the feelings I designed 
to inspire ? Should I now in the most winning 
and persuasive language invite you to the du- 
ties of faith, prayer, penitence, and piety, would 
not the sound of these words be dissonant and 
unwelcome to your ears ? Would you not read- 
ily let them slip from your memory to give 
place to subjects in your esteem more grateful? 
Do you love to remember your Creator, and 
Saviour, and to engage in the exercises of de- 
votion ; or is it all a weariness to you ? 

The answers to such questions may show 
you whether my solicitude is needless and vain, 
or not. And if this is really your case ; if you 
do feel this loathness and reluctance at the 
thought of owning and following Christ; con- 
sider, I beseech you, how extremely unreason- 
able your aversion is — not to say dangerous — 
to turn from him who has the words of eternal 
life! to refuse to learn of him who will make 
you wise unto salvation! to withhold your love 
from him who did no sin, who went about doing 
good, and whom God and all his holy angels 
love! — to draw back from him who comes with 
a message of mercy from his Father to you, 
who even submitted to the sufferings and death 
of the cross to deliver you from the bondage 



CHRIST WALKING Ox\ THE SEA. 141 

of error and sin, and to bring you to God! If 
you examine his character, you will find no 
reason why you should not love, confide in, 
and follow him. If you read his gospel, you 
will perceive that it tells you of purer joys than 
you have ever felt, of a peace to which you 
have been strangers, and of a crown which 
gold cannot buy. 

Think, how very soon all these sources of 
pleasure to which you now repair will be dried 
up! that soon, even you will be obliged to 
confess that you had been pursuing vanity! 
If you will not open your eyes upon yourselves, 
and your condition now, they ivill, ere long, be 
opened to look back upon the thoughtless and 
sinful course you have taken, with painful re- 
membrances. You know, it will be no com- 
fort to you to reflect, that you have lived un- 
mindful of God, and disobedient to his will; 
that you have abused his gifts, and slighted 
his mercies; that you have disregarded the 
instructions and calls of the Saviour; that you 
have sought all your happiness, not in the way 
of his commands, but in the indulgence of your 
appetites and passions! 

Let me seriously press upon your minds a 
careful attention to religion — to its exercises 



142 CHRIST WALKING ON THE SEA. 

and duties. If you feel a reluctance, an un- 
willingness, a distaste, a want of courage and 
resolution, — let this very consciousness of the 
sad state of your hearts and minds be a warn- 
ing and an exhortation to you to no longer neg- 
lect your own souls; no longer to withhold from 
your heavenly Father and your Saviour that love 
and obedience which you owe them. Make the 
great truths of religion familiar to you. Accus- 
tom yourselves to think and reflect. Endeav- 
or daily to live more consistently with your ra- 
tional and immortal nature — to hold communion 
with your Creator, who, though invisible, sur- 
rounds and supports you. Cherish a devout sense 
of his presence, and of your dependence; and 
let it be your resolution and your practice to 
walk before the Lord in the land of the living. 
4. When Jesus entered into the ship, the 
wind ceased! the wind ceased! May we not apply 
this to the humble and pious Christian, who has 
embraced the Saviour by a living faith and an obe- 
dient love? The clouds and darkness, the storms 
and tempests, which surrounded and threaten- 
ed him, are gone. Once he was under the do- 
minion of unruly appetites, boisterous passions, 
turbulent desires. Some passion was continu- 
ally discomposing the mind ,and vexing the 



CHRIST WALKING ON THE SEA. 



143 



spirit. But divine grace has imposed silence 
and restored order. Harmony, peace, and tran- 
quillity reign within the breast. Having Christ 
in him the hope of glory, he possesses those 
mild and gentle dispositions, those graces and 
virtues which characterized his Master. 

I shall dwell a little longer on this point, since it 
is one of great practical importance, and one al- 
so where many persons mistake. Religion 
brings quiet and composure. It renders us 
calm, collected, and stable. It encourages no 
excesses and extravagances, nothing that is 
boisterous and wild. It requires that the appe- 
tites and passions be controlled, that we be 
temperate in all things, that we think soberly, 
that we speak lovingly, that we let our mod- 
eration be known to all men, that we be slow 
to speak, slow to wrath, that we in patience pos- 
sess our souls, that we be meek, lowly, and hum- 
ble. Religion teaches us to command every mem- 
ber of the body, and every motion and spring 
of the soul. True christian piety seeks a noise- 
less and quiet abode. It seeks stillness and se- 
clusion rather than noise and pomp. The soul 
in whom Christ abides is humble, and humility 
loathes all affectation. It checks every rising of 
the passions, it keeps down every soaring 
12* 



144 CHRIST WALKING ON THE SEA. 

thought, and makes the tongue submissive to 
the law of kindness. 

The duties and exercises of the Christian 
are generally of such a nature as requires calm- 
ness and deliberation. He frequently engages 
in contemplation of the character and works of 
God. He loves retirement and meditation. 
He loves to hold communion with his heavenly 
Father in prayer. His eyes are by faith fixed 
on his Saviour. He is cautious and watchful, 
is frequently occupied in self-examination; 
and alive to the temptations, trials, and dangers 
which beset his path, he takes heed lest he fall, 
and walks wisely and circumspectly. The race 
he is running demands constant self-control. 
Warm y serious, and greatly earnest, he should 
be; but imagination, fancy, and passion must 
be scrupulously guarded, lest they deceive and 
betray him; lest he estimates his piety by a 
standard which the gospel does not authorize. 
True religion has its seat in the heart ; and the 
conscience may be tender, and the heart warm 
and devout, though tears do not frequently 
gush from the eyes, nor groans escape the lips. 
Penitence for sin may be sincere and deep, 
though no cries and shrieks be audible. There 
may be intense anxiety and thoughtfulness, 
though the tongue be silent. A holy love, a 



CHRIST WALKING ON THE SEA. 145 

humble hope, and a heavenly joy, may be kin- 
dled and glowing within, though they be not 
loud and vociferous. There may be much de- 
votion without extasies and raptures; and much 
religion in the heart and life, with but little 
noise and declamation about it. Let us meas- 
ure our piety by its constancy and faithfulness; 
by the composure and serenity which it pre- 
serves within, and by the good influence which 
it exerts on the life and character. 

5. And what I have been saying on this 
subject in regard to individuals, I may repeat, 
with reference to churches and societies. There 
is not always the most vital piety discoverable, 
where there is the most said and done about 
religion. Peace and tranquillity are not cer- 
tain signs of stupor, lethargy, and spiritual 
sloth. We do not call delirium soundness of 
mind, nor a burning fever, health of body. 
Religion may be in a growing, flourishing 
state, when there is no excitement, alarm, or 
commotion. Tt may resemble the good seed 
sown on good ground. 

But it will be said, there is danger of decline 
and decay; that Christians will become care- 
less, cold, and dead; that their quiet will beget 
insensibility and negligence; that they will 
catch the manners and spirit of the world, and 



146 CHRIST WALKING ON THE SEA. 

that sinners will be lulled into a fatal unconcern 
and security. It is readily acknowledged that 
they are surrounded with such dangers; and 
therefore they should be constantly on their 
guard to prevent this moral declension. But 
we must remember that there is danger on the 
other side also. When the passions are once 
aroused and vehement, it is difficult to quell or 
bring them into subjection. Let the object of 
the excitement be ever so worthy, there is still 
danger in giving a sudden and violent impulse 
to a community. The social system cannot 
bear unusual and deep agitation without injury. 
It is in these seasons of high excitement that 
the temptations and tendencies to folly, vanity, 
pride, hypocrisy, envy, discord, and disunion, 
are fearfully increased. Piety becomes wild 
and fluctuating; faith becomes superstitious 
and bigoted; zeal becomes meddlesome, un- 
charitable, censorious, and vindictive. 

It is in these seasons of commotion, that we 
are apt to forget the nature and design of the 
gospel, and what are the peculiar and essential 
graces of the Christian; and, perverting religion 
ourselves, we disgust, offend, and dishearten 
others. 

6. He went up unto them into the ship, 



CHRIST WALKING 0$ THE SEA. 147 

and the wind ceased. This short sentence 
speaks volumes of instruction and caution. Let 
us studiously guard against the dangers of these 
extremes which have been pointed out. Christ 
promises to grant to those who come to him 
peace and rest; and the more prevalent his spirit 
is in a church and society, the more will they 
participate in these blessings. Let not our pi- 
ety grow cold and lifeless, on the one hand; 
nor ostentations, obstrusive, and turbulent, on 
the other. Let our faith be an inward, steady, 
operating, and governing principle. Let our 
love be manifested by its constancy and obedi- 
ence rather than by the loudness of its profes- 
sion, or by the immoderate heat of its flame. 
Let our zeal walk hand in hand with our char- 
ity ; and then let us follow the Lamb whither- 
soever he goeth; enlightening those who are in 
doubt and darkness; strengthening those who 
are weary and faint; and exhorting sinners to 
repentance and holiness. 

7. He went up into the ship, and the wind 
ceased. He who could command the winds and 
the wave?, and they obeyed him, — he was with 
them, and they were safe. May not this re- 
mind us both where our danger, and where our 
safety lie? Without Christ we are continu- 
ally exposed and insecure; but with him 



148 CHRIST WALKING ON THE SEA. 

nothing can essentially harm us. We need 
such a friend and deliverer at all times, that we 
may not yield to our temptations, nor faint un- 
der our burdens, nor despair amid our trials 
and afflictions. Mindful of our perilous situa- 
tion, let us receive Christ into our hearts by 
faith and love. Let us abide in him, and let 
his word abide in us, so that we may not be 
troubled nor afraid. 

8. May this church and society be 
both cautioned and comforted by the observa- 
tions I have made. Look for your safety in 
your vital union with the great head of the 
church. Let it be your chief anxiety to pos- 
sess his spirit, and to receive those pure and 
sanctifying doctrines which he communicates 
to you by his word. Examine yourselves 
whether ye be in the faith. Cleave to your 
ascended Lord with full purpose of heart. Be 
faithful and diligent in his cause, and continue 
in his love. • 

He comes to his followers, walking on the 
sea of troubles which surround them; showing 
his power and willingness" to relieve. He 
comes, smoothing the ruffled surface of the 
deep, and stilling the contrary winds. He ut- 
ters his friendly voice to reanimate their cour- 



CHRIST WALKING ON THE SEA. 149 

age. Be of good cheer! It is I! Be not 
afraid ! 

If you are faithful to him, you need not be 
dismayed, nor disheartened. Though others 
may desert you, he will not. Though they 
may reject, he will own you. Though they 
may cast out your name as vile, he will write 
it in the book of life. Wait patiently, and en- 
dure hardship as good soldiers of Jesus Christ. 
Yet a little while and the indignation will 
be past; and neither the favors nor the frowns, 
the censures nor the applauses of the world, can 
affect you. A little while, and he that judg- 
eth us is the Lord alone. let us be sober, 
and watch unto prayer, and persevere unto the 
end that we may be found of him in peace. 



SERMON IX 



THE TRANSFIGURATION. 

Luke ix. 28—36. 

And it came to pass about an eight days after these 
sayings, he took Peter and John and James, and went up 
into a mountain to pray. And as he prayed, the fashion 
of his conntenance was altered, and his raiment was white 
and glistening. And behold, there talked with him two 
men, which were Moses and Elias, who appeared in glory, 
and spal;eof his decease which he should accomplish at 
Jerusalem. But Peter, and they that were with him, 
were heavy with sleep; and when they were awake, they 
saw his glory, and the two men that stood with him. 
And it came to pass as they departed from him, Peter 
said unto Jesus, Master, it is good for us to be here, and 
let us make three tabernacles; one for thee, and one for 
Moses, and one for Elias; not knowing what he said. 
While he thus spake, there came a cloud and overshad- 
owed them, and they feared as they entered into the 
cloud. And there came a voice out of the cloud, saying, 
This is my beloved Son, — hear him. 

This remarkable transfiguration of our Lord 
is recorded by three of the Evangelists; and by 
Peter himself. It was a scene fitted to make 
a deep impression, and so it did; it was not for- 
gotten. They all agree in the most important 



THE TRANSFIGURATION. 151 

particulars; and yet each of the accounts, in 
some things, differs from the rest. Each of 
the evangelists gives us the names of those 
with Jesus at this time; and Peter says, we 
were eye witnesses of his majesty. Matthew 
and Mark tell us it was a 'high' mountain; but 
say nothing about the purpose for which Jesus 
resorted there. Luke simply tells us that he 
ascended 'a mountain;' but he adds, that he 
went up into the mountain to pray. They all 
speak of a wonderful change in his appearance. 
Luke says, the fashion of his countenance was 
altered, and his raiment was white and glisten- 
ing, while he prayed. Matthew says that his 
face did shine as the sun; and his raiment was 
white as the light. Mark takes not special no- 
tice of his countenance; but says, he was trans- 
figured before them; and his raiment became 
shining, exceeding white as snow, so as no 
fuller on earth can white them. All three of 
them mention two men that appeared to them. 
Luke adds, they appeared in glory. They all 
mention that Moses and Elias talked with Je- 
sus; and Luke informs us what was the subject 
of their conversation. 

When three such illustrious persons meet 
and converse together, it is interesting to know 
13 



152 THE TRANSFIGURATION. 

what is the theme of their discourse; especial- 
ly when they are by themselves) and separa- 
ted from the crowd. 

For we think, that, at such times, men act 
out themselves; they disclose more fully their 
feelings and thoughts; and show what is pres- 
sing upon their hearts, and is uppermost in 
their minds. In the more private intercourse 
and conversation of many, there is but little 
to edify, and much to corrupt. They speak 
their thoughts and feelings freely, but such 
thoughts and feelings, as discover a heart captiva- 
ted and polluted by sin, and a mind alienated from 
Godi If they speak of themselves, they speak 
as creatures of appetite and passion, of time and 
sense. If they speak of others, if is to triumph 
in their infirmities and vices; or to injure their 
reputation. If they speak of religion, it is to 
ridicule and trifle, to show their contempt 
and unbelief. If they speak of God, it is to 
blaspheme his holy name. If they speak of 
death, it is to show that they have as wrong 
notions of dying, as they have of living; that 
as they take no serious thought of time, so they 
endeavor to banish the thought of eternity. 

The evangelists tell us, that these two de- 
parted saints appeared and talked with Jesus; 



THE TRANSFIGURATION. 153 

and Luke informs us that they spoke of his de- 
cease, which he should accomplish at Jeru- 
salem. 

And what an affecting conversation must this 
have been to them! 

They all notice the fear and astonishment 
which possessed the disciples; the speech of 
Peter to his master on that occasion, when he 
said, it is good for us to be here; the cloud 
which overshadowed them; and also the voice 
which came from the cloud, which said, This is 
my beloved Son; hear him. Matthew has it — 
This is my beloved Son in whom I am well 
pleased; hear him. It agrees with the voice 
from heaven at his baptism, save that the com- 
mand, 'hear him,' is omitted there; though it 
is implied. For if the Father is well pleased in 
his son, we must think that it is the Father's 
pleasure that we honor, love, and obey the Son. 
To disregard him now, shows disregard for 
God, since we are opposed to what he loves. 

Peter in his second Epistle, i. 16, 17, says, 
For we have not followed cunningly devised 
fables, when we made known unto you the pow- 
er and coming of our Lord Jesus Christ; but 
were eye-witnesses of his majesty. For he 
received from God the Father honor and glory, 



154 THE TRANSFIGURATION. 

when there came such a voice to him from the 
excellent glory, This my beloved Son in whom 
I am well pleased. And this voice which came 
from heaven we heard, when we were with him 
in the holy mount. 

I shall fill up this discourse with observations 
suggested by these things. 

Our Lord retired to that solitary place to 
pray. We often find him praying, when many 
surrounded him; and we are repeatedly told of 
his withdrawing from the multitude to pray 
with a select few, or entirely alone. They who 
have just views of their condition, and strong 
desires to perform the work assigned them 
here on earth, love sometimes to be retired 
from the bustling crowd, and to be alone. 
They have many subjects of meditation. They 
esteem it a privilege and a comfort, frequently 
to hold secret communion with God, and to 
make known their requests to him. Especially 
those who are engaged in great and important 
undertakings, have been found often to seek sol- 
itude, and to pour out their souls in prayer. 

But to whom did our Saviour pray ? Verily, he 
prayed to the Lord of heaven and of earth, whom 
he addressed as his holy and righteous Father. 
This we infer from many other passages of the 




THE TRANSFIGURATION. 155 

Gospel, and also from the voice which spoke on 
this occasion, saying, This is my beloved Son. 

And why did he pray to him, since he did 
no sin, neither was guile found in his mouth? 
Does it not teach us, that all other beings, 
however pure and exalted, still owe homage 
and praise to God? Does it not teach us that 
holy beings delight to pay this service to God, 
and that this service should become the delight 
of every one? 

If Christ, who was without sin, prays, why 
should not we? we, who have not only so ma- 
ny mercies to be thankful for, but so many 
wants to be supplied, and so many sins to be 
pardoned? Yes; — how can we excuse our- 
selves from the duty of prayer, when we have 
not only our own situation and feelings to 
prompt us, but also the commandment of our 
blessed Saviour? Will you say, that he had 
a great work to accomplish, and therefore it 
was more proper for him to pray, than for you? 
But what was that work ? Was it not a work, in 
which you are concerned, and ought to be most 
devoutly engaged? If he intercedes and prays 
for you, ought you not to pray for yourselves? 
O my friends, have not you an important work 
to do ? Are not reconciliation and obedience 



156 THE TRANSFIGURATION. 

to God, and the happiness of your souls, objects 
of vast importance ? Is it not your wisdom as 
well as piety, to attend to these things. If Je- 
sus, who could say that he always did those 
things which pleased the Father, if he prayed 
so often and so fervently, why shall not we, so 
imperfect, so dependent, and so prone to sin? 

Our Saviour's praying is an acknowledge- 
ment of his faith in, and dependence on, God. 
It is an acknowledgement of God's supremacy 
and sovereignty. The Son often prays to the 
Father, but the Father prays not to the Son. 
No, the Father does not pray, but he is the 
being to whom all others are directed to offer 
their prayers. His well beloved Son prays to 
him, and bids his disciples do the same. When 
ye pray, say, 'Our Father, who art in heaven.' 
The Father testifies of, exalts, glorifies the 
Son, and the Son reveals and honors the Father. 

I said, that by our Saviour's praying, he 
owned his dependence on God. This he fre- 
quently and plainly confessed, and his whole 
life was an illustration of the confession. The 
gospel tells us that he is a great and glo- 
rious being; but it also tells us that he owes his 
greatness and glory to a being more great and 
glorious; to him who put all things under his 



THE TRANSFIGURATION. 157 

feet. And let men reason and dispute as they 
will on this subject, we still have the words of 
him who called himself the light of the world, 
and the way, and the truth, and the life, saying to 
us, I can of mine own self do nothing; my doc- 
trine is not mine; I came not to do mine own 
will, but the will of him that sent me; all things 
are delivered unto me of my Father, all power is 
given unto me; my Father is greater than I; 
my Father is greater than all. If he who is 
light and truth, and innocence and humility, tes- 
tified these things of himself, why should those 
who are set for the defence of his gospel, hesi- 
tate to declare them? Peter says, we were 
eye witnesses of his majesty. For he received 
from God the Father honor and glory, when 
there came such a voice to him from the excel- 
lent glory, This is my beloved Son, in whom I 
am well pleased. 

When the inspired writers speak of the dig- 
nity and excellency of Christ, they speak of 
him as deriving all from God. Even when 
they ascribe to him the greatest power, and the 
highest titles, they forget not to tell us, that 
God the Father is the author and fountain of 
all these things. Thus, is Isaiah thought to 
give the Son very high titles? Before he leaves 



158 THE TRANSFIGURATION. 

the subject, he says, The zeal of the Lord of 
Hosts will perform this. Are John and Thomas 
thought to call him God? John, to relieve our 
doubts and prevent mistake, near the end of his 
Gospel says, these things are written that ye 
might believe that Jesus is the Christ, the Son of 
God. Does Paul speak of him as being in the 
form of God? He tells us also, that it was God 
who exalted him, and gave him a name above 
every name; and that the honors to be rendered 
to Christ were to be to the glory of God the 
Father. Does he on another occasion, speak 
of the Son as having all things put under him? 
He also says, that it is manifest that he is ex- 
cepted who did put all things under him; and 
that the time would come, when the Son would 
resign all this authority, and be subject himself, 
that*God might be all and in all. Does the writer 
of the Epistle to the Hebrews apply this pas- 
sage of the Psalms to Christ, Thy throne, O 
God, is forever and ever? He says also, Thou 
hast loved righteousness and hated iniquity; 
therefore God, even thy God, hath anointed 
thee with the oil of gladness above thy fellows. 
ITes, when they exalt him, as they often do, 
they let us know, that the Father is more ex- 
alted. God giveth not the spirit by measure 



THE TRANSFIGURATION. 159 

unto him. God hath glorified his Son Jesus. 
For it pleased the Father that in him should 
all fulness dwell. 

And why do we hesitate to receive and declare 
a truth, so often and so plainly taught in the 
gospel? taught by prophets, taught by apostles, 
taught by angels, taught by the faithful and 
true witness, taught by voices from the cloud, 
from heaven, and from the excellent glory ? 



PART II. 

Holy beings pray to God. Though they are 
without sin, yet they are dependent ; and, while 
they sojourn on earth, have wants, trials, and 
sufferings. And the Saviour especially had 
great hardships and afflictions to endure. We 
are often told how his cares and duties pressed 
upon him, how his sorrows and grief even be- 
came agonizing. He labored, fasted, sighed, 
groaned, wept, was moved and melted with com- 
passion. He says, I have a baptism to be bap- 
tised with, and how am I straitened till it be 
accomplished! He says, Now is my soul troub- 
led: My soul is exceding sorrowful, even unto 
death. Luke tells us, that in the garden, when 



1<30 THE TRANSFIGURATION. 

he had prayed, there appeared an angel unto 
him from heaven, strengthening him. The cup 
was not removed, but he was enabled to drink 
it, and to submit to the will of his Father. 
Luke immediately adds, 'and being in an agony, 
he prayed more earnestly, and his sweat was 
as it were great drops of blood falling down to the 
ground.' What a description of sorrow this is! 
What a scene of grief and anguish is here pre- 
sented to our view! And what are we, if we 
are not touched by it? What are we, if we do 
not love the Saviour? What are we, if we 
slight and neglect his gospel? Must we not 
suppose, that our salvation seemed a most im- 
portant thing to him? Then why, my friends, 
shall it not to us? If it was the sins of the 
world, which occasioned him so much grief and 
sorrow, why shall not we lament our own sins 
and forsake them? 

Luke tells us that as he prayed, the fashion 
of his countenance was altered. His intimate 
union with the Father was blessed with a vis- 
ible, outward splendor. What an encourage- 
ment is this to every one to draw nigh to God 
by prayer. For, though we may be favored 
with no such manifestation of glory, yet we 
may be sure, that God will draw nigh to us by 



THE TRANSFIGURATION. 161 

the comforts and influences of his spirit. An 
inward light will dawn upon our souls, and 
kindle a vital flame of love and devotion. The 
nearer we live to God, the more we shall be 
transformed into his image and likeness. 

Why did Moses and Elias appear to him on 
the mount? Was it not to honor and strengthen 
him, and to encourage and confirm the faith of 
his disciples? They conversed with him. They 
spoke of the approaching death that awaited 
him at Jerusalem. No doubt, they also spoke 
of the painful circumstances, which were to at- 
tend it. Doubtless, they not only spoke of his 
death, and of the place where he was to yield 
up the ghost, but of the affecting manner of it 
also; how he was to be betrayed, mocked, 
scourged, and crucified. 

This interview would naturally raise the 
hopes and inspire the confidence of the disci- 
ples. There was a spiritual world. Moses 
and Elias were still alive. They had been 
highly distinguished while on earth. They had 
been eminent servants of God. They had 
been endued with the spirit of prophecy, and 
had wrought astonishing miracles. Their in- 
fluence was great while they lived, and they 
had ever since been highly venerated by the 



162 THE TRANSFIGURATION. 

Jews. Their lives were filled with wonderful 
events, and their departure out of the world 
was peculiar. Moses ascends to the top of 
mount Pisgah to look across the Jordan, and 
view the promised land. Still strong and vigo- 
rous, his eye was not dim, nor his natural force 
abated. Yet he died according to the word 
of the Lord, but no man knoweth of his sepul- 
chre unto this day. Elijah was taken out of the 
world in a glorious and triumphant manner. 

And behold! here they were now talking 
with Jesus in the presence of his three disci- 
ples. 

Might it not teach them what Jesus had al- 
ready taught them; namely, that he had not 
come to destroy the law and the prophets? that 
one spirit and one design run through them all ? 
There was harmony and union between these 
prophets and Jesus. They were not opposed 
to one another. Moses and Elias are not 
jealous of their own fame and dignity. They 
bear united testimony to the Saviour. Such is 
the spirit and communion of holy beings. 
Pride and ambition have no dominion over 
them. They love, honor, encourage, and com- 
fort each other. 

This interview would strengthen the attach- 



THE TRANSFIGURATION, 163 

mentofthe disciples to Jesus. They had often 
seen him slighted and despised by proud and 
sinful men. But what did they see now? 
What if he had been scorned and set at 
nought by the mean and base? Here were 
Moses and Elias talking with him; and himself 
encircled with glory. Henceforth they need 
not be ashamed nor afraid to own such a 
Master. 

Though small their number, and feeble their 
strength, and, to human appearance, dark their 
prospects, yet they need not be disheartened. 
They were enlisted in a cause, which the hand 
of God would make prevail and triumph. 

They might before have entertained doubts, 
whether, if they followed Jesus, they would 
not seem to disobey and dishonor Moses. 
But now all such doubts would be silenced. 
Moses and Elias bear witness to Jesus. They 
may now feel assured that these two prophets 
will not be displeased at their believing and 
following Jesus. And, to make their path of 
duty plainer still, a voice came out of the cloud, 
saying to them, This is my beloved Son, hear 
him. 

They might understand by this scene, and 
by these words, that Jesus was indeed the 
14 



164 THE TRANSFIGURATION. 

Christ, foretold by the prophets; that the law 
was now to give place to the gospel, and Juda- 
ism to the kingdom of God; and that they were, 
in future, to look to Jesus, as their teacher, 
their guide, and Saviour. 

Peter would make three tabernacles, but 
Moses and Elias quickly disappear, and the 
voice from the cloud directs his attention im- 
mediately to Jesus. This is my beloved Son. 
The other two were but servants, whom I raised 
up to guide and instruct my people Israel. 
The law and the prophets were until John, 
since that time the kingdom of God is preached. 
This is my beloved Son; hear him. He bears 
a nearer relation to me, and fills higher offices 
in regard to you and to the world. 

Jesus, then, is the beloved Son of God. 
The voice from heaven does not say, this is 
God. It gives no encouragement to those doc- 
trines about Christ, which have since so much 
agitated and divided the church. We lose 
those doctrines, as we approach the Jordan, 
where he was baptised, and the spirit descend- 
ed and rested upon him, and the heavenly 
voice proclaimed his title. We lose those 
doctrines, when we ascend the mount of trans- 
figuration, when we enter the mournful garden, 



THE TRANSFIGURATION. 165 

and when we stand at the foot of the cross. 
Men will think to reason out those doctrines, 
as well as others, equally strange and unscrip- 
tural, but the heavenly voice and the voice of 
the Saviour speak a different language. 

You may often meet with those who will en- 
deavor to make you receive the doctrine of 
the trinity. I would counsel you, my friends, 
as you love the Lord Jesus, and hope to be 
saved through him, to sit at his feet and learn 
of him, to rest your faith on the plain declara- 
tions of him who hath the words of eternal 
life. 

Peter says, he received from God the Father 
honor and glory, when there came such a 
voice to him from the excellent glory; this is 
my beloved Son, in whom I am well pleased. 
Observe, my friends, what different views Pe- 
ter had of the honor and glory of Christ from 
what many Christians now have. He says, he 
received honor and glory from God the Father. 
Then he is not the Father himself. He says, 
he is the Son of God, and thinks to honor and 
glorify him by this title. And why should we 
feel any doubt or hesitation on this subject? 
Why should we pay more regard to the deci- 
sions of frail men than to the plain teachings 
of the gospel? 



166 THE TRANSFIGURATION. 

Let us attend to this voice from the excel- 
lent glory, not only to believe the doctrine 
which it teaches, viz, that Jesus is the Son of 
God, but also to obey the duties included and 
expressed in it. Why should the voice say, 
This is my beloved Son? Was it not to teach 
us, that we should love him also? Whatever 
the Father declares that he loves, we may be 
sure is a worthy object of our love. But he 
has not only told us that he is well pleased in 
his Son; but has also commanded us to hear, 
that is, to believe and obey him. 

Now, do we love and obey him as we ought? 
The question is a humbling and painful one. 
I know; but still let us ask it, as in the pres- 
ence of God. It will be good for us to be 
here, even if we do not behold the glory of 
Qhrist, if we can only take a nearer view of 
our own state and condition. It will be good 
for us to be here, if we search our own hearts, 
and examine our own lives. Do we love and 
hearken to Jesus Christ as we ought? Many, 
no doubt, because we reject the doctrine of the 
supreme divinity of Christ, have the impression*, 
that we are insensible to the duties of honor, 
love, praise, and gratitude which we owe him. 
ft has been, I trust it ever will be, my player- 



THE TRANSFIGURATION. 167 

ful endeavor to produce a very different im- 
pression, and to exhort you to love and follow 
that Saviour, whom God has sanctified and sent 
into the world. I call up your attention to 
doctrines frequently, because the sad state of 
the church of Christ seems to require it; and 
no one who justly values the gospel, and his 
religious rights and privileges, should be inac- 
tive and unconcerned in maintaining the cause 
of divine truth. I am earnest that you should 
be established in the faith. But I am also anx- 
ious that you should be confirmed in piety and 
virtue, rooted and grounded in love — love to 
all mankind, whether heathen, Jews, or Chris- 
tians of different denominations; — love to God, 
and love to our Lord Jesus Christ. Do not think 
me indifferent upon this subject. It is the gos- 
pel of Christ I profess to preach; and to me 
Christ is the true and living way to the Father. 
I am greatly earnest that he should seem and 
prove such to each one of you. 

Let us therefore repeat the question, Do we 
hear and love Jesus Christ as we ought? We 
often think of the object we love, and desire to 
be like him and with him. We treasure up his 
sayings, and strive to resemble him. Do we 
often think of Jesus, and of what he has done 
14* 



168 THE TRANSFIGURATION. 

and suffered? What is he to us? Do we set 
him before us as our guide, our pattern and 
Saviour? Do we love to remember him? Have 
we all been baptized in his name? Have we 
confessed him before men? Do we com- 
memorate his death in the ordinance of the Sup- 
per? We have his gospel; but do we read 
and search it as we ought ? Is it precious to us ? 
Do we keep his sayings and ponder them in 
our hearts ? Do we use the scriptures as though 
they were our needed light, and able to make 
us wise unto salvation? Do we hear this be- 
loved'Son? Do we comply with his terms of 
pardon and acceptance? Do we pray to the 
Father in his name, as he has directed us by 
precept and example? Do we love to pray? 
Let us often examine ourselves thus, and give 
our consciences no rest till we love the Lord 
Jesus Christ in sincerity, and show our love by 
keeping his commandments. 



SERMON X. 

CHARACTER OF CHRIST. 
Easier Sunday. 

JOHN XX. 11, 12,13. 

But Mary stood without at the sepulchre weeping; and as 
she wept, she stooped down and looked into the sepul- 
chre, and seeth two Angels in white, sitting, the one at 
the head, and the other at the feet, where the hody of Je- 
ptM had lam. And they say unto her, woman, why weep- 
est thou? She saith unto them, Hecause they have taken 
away n y Lord; and 1 know not where they have laid 
him. 

It is a most tender und interesting scene, 
that is described in the chapter from which the 
text is selected. Jes*us had expired on the 
cross; his side had been pierced by the soldier's 
spear, and his lifeless body had been taken 
down by a generous friend, in whose garden 
was a new sepulchre, hewn out of the rock, 
wherein never man was laid; and there, Joseph 
of Arimathea consented that they should depos- 
ite the sad remains <of their departed Lord. 



170 CHARACTER OF CHRIST. 

That tomb received the precious relics of 
the Saviour of the world. A large stone was 
rolled to the door of it. It was sealed and 
watched. Mary comes early to the sepulchre 
to give another proof of the strength of her at- 
tachment, and of the depth of her sorrow. 
She comes with her afflicted companions to per- 
form the sad office of embalming. Will it be 
difficult for us to imagine what might have been 
her thoughts and feelings, when she is, at this 
early season, going with hasty steps, but softly 
and silently, and most anxiously towards the hal- 
lowed spot, where, as she supposed, her Lord 
lay sleeping the sleep of death? 

See what true friendship and holy affections 
will do ! See how eagerly she bends her course 
to that garden! See with what a careful hand 
she opens its gate and enters; — not to taste the 
nectared sweets of the morning' dew; not to re- 
gale her senses by the morning breeze in which 
were wafted fragrant odors; not to watch the 
flowers, opening to the first beams of the sun; 
not to listen to the songs of the early bird; oh 
no ! These things had no charms and attractions 
for her now. They dwelt not in her thoughts. 
She lingers not to listen and to look. She 
came into the garden; but it was not the beau- 



CHARACTER OF CHRIST. 171 

ties of nature that lured her feet thither. Oh 
no! It was not a walk of amusement and re- 
creation, but of a most sorrowful duty. 

She entered into that garden, because that 
in it was a sepulchre, and in that sepulchre re- 
posed one, who was endeared to her by the in- 
nocence and holiness of his life, by the great- 
ness and benevolence of his actions, by the 
wisdom that dwelt on his lips, by his evident 
and peculiar relation to God, and by all the 
surprising and painful circumstances of his 
death. There was interred her blessed Lord. 
Her eyes and her thoughts are rivetted to that 
mournful receptacle of the dead. To her sur- 
prise, she finds the stone rolled away. Weep- 
ing, she looks in. Her fears are excited. She 
is alarmed. She runs to tell the disciples, Pe- 
ter and John, saying, They have taken away the 
Lord out of the sepulchre, and I know not 
where they have laid him. They hasten to the 
sepulchre. They enter, and find the report but 
too true. They again depart. But Mary, 
having returned, would not quit the place. Her 
affection overcame her fear. Her tenderness 
gave her courage. She stoops down, and casts 
her tearful eye into the tomb once more, to see 
the place where her Lord had lain. And^there, 






172 CHARACTER OF CHRIST. 

at the head and feet, where the body of Jesus 
had lain, sat an angel in white, who, accost- 
ing her, said, Woman, why weepest thou? She 
answered, They have taken away my Lord, and 
I know not where they have laid him. And 
when she had so said, she turned about and 
saw Jesus standing, and knew not that it was 
Jesus. Jesus says to her, Woman, why weep- 
est thou? whom seekest thou? She, supposing 
it was the gardener, replied, Sir, if thou hast 
borne him hence, tell me where thou hast placed 
him; and I will take him away. 

There must have been something overwhelm- 
ing and agonizing in her thoughts at this mo- 
ment. It is a sad and painful thing to see one's 
dearest friend treated with every species of 
indignity, and at last suffer a death that was 
both ignominious and most excruciating. But 
when envy, malice, and rage, stop not here, 
but pursue their humbled and yielding victim 
still, and disturb his rest even in the quiet man- 
sion of the grave; there is then something so 
barbarous, so inhuman and revolting, that na- 
ture recoils at it; and the heart is then woun- 
ded and broken indeed, and feels an anguish 
that mocks description and refuses consolation. 

Perhaps Mary's feelings and thoughts might 



CHARACTER OF CHRIST. 173 

be clothed in language similar to the following. 

Oh! ye merciless Jews! Must ye add bru- 
tality and the most wanton rudeness to your 
cruelty ? Was it not enough, that ye had treat- 
ed my Lord with scorn, contempt, and inso- 
lence, while living? — that ye condemned him 
unheard, and unjustly, to the death of a male- 
factor? that ye mocked, and scourged, andbuf- 
fetted him? that ye railed at him, when in ago- 
ny and expiring on the cross? Alas! was not 
your vengeance glutted yet? Had not your 
rage spent all its fury even then? Ah no! Ye 
have, unrelenting, pursued the victim of your 
malice from the cross to the sepulchre. Ye 
have, with brutal force, rushed into the still 
and hallowed dwelling of the dead. O! was 
even the grave no place of undisturbed rest to 
the weary? no safe retreat? no asylum for the 
object of your implacable hatred? Have ye 
then, indeed, stolen away his lifeless body? 
Do ye thus refine upon your cruelty? 

But Mary's fears were soon dissipated. For 
though the stone was rolled away, and her 
blessed Lord was not in the tomb, yet the 
change which she beheld, was not the effect 
of human violence and outrage. God had 
again testified that Jesus was the Christ, his 



l 



174 CHARACTER OF CHRIST* 

beloved Son, in whom he was well pleased; 
and that the works he did, and the words he 
spoke had the sanction and assistance of infi- 
nite wisdom and divine power. He had burst 
the bars of death, he had triumphed over the 
grave. Her Lord had risen from the dead. 
And when he had addressed her the second 
time, the mystery was revealed; her anxiety 
was relieved, her distressful apprehensions* 
were removed. That voice, which now tender- 
ly pronounced her name, was familiar to her 
ear; that form, those features, were easily rec- 
ognized. O vain would be the attempt to des- 
cribe the emotions which were then awakened 
in that woman's breast. What a sudden change 
from painful suspense to pleasing certainty, 
from sorrow to joy, from grief to gladness, 
from gloom to rapture ! 

There are scenes of affliction and wo, so 
tearful and appalling, that the painter is obli- 
ged to cast them into shade, and throw over 
them a thick and mournful drapery. And the 
statuary who gave the most striking expression 
of grief, did it by veiling the face in which that 
grief was depicted ; confessing his inability even 
faintly to trace a resemblance to the original; 
and leaving the imagination of the spectator to 
do what his chisel could not. 



CHARACTER OF CHRIST. 175 

So there are scenes of an opposite charac- 
ter, which baffle description; which, though 
they may be witnessed and felt, yet it is impos- 
sible to portray. There are emotions of joy 
and gladness, about which words can give but 
little intelligence, and the tongue must be mute. 
I willingly leave the affecting scene to be filled 
up by yourselves. 

Jesus Christ arose from the dead, and, after 
forty days, ascended to his Father; reanima- 
ting his friends and followers; reviving and 
kindling and confirming the hope of a resurrec- 
tion and immortal life ; presenting to the world 
a new and the strongest motive to virtue and 
piety; and opening to man a source of consola- 
tion and happiness, pure and inexhaustible. 



PART II. 

And now that Mary hath seen and known her 
Lord, and hath had her deep affliction consoled; 
and even where she went to pour out her sor- 
rows like a flood, there broke forth a living 
fountain of joy; we would consent to dismiss 
our subject here, or only make further use of 
it to lead our thoughts to a resurrection and to 
the regions of immortality. 
15 



176 CHARACTER OF CHRIST. 

But, instead of going forward to dwell on 
such grand and delightful themes, there are 
painful reasons, why we should still wait and 
linger around the place of the holy sepulchre. 
Yes; here we must stop, and listen to, and an- 
swer, the anxious questions, and try to remove 
the complaints of those who are still seeking 
Jesus. For though Mary is comforted and sat- 
isfied, yet others are not. And though it be so 
long since our Lord arose from the dead, and 
ascended to glory, yet that question and com- 
plaint, formerly uttered in the garden, are 
both still audible and sounding in our ears. 

Though Christians are generally agreed that 
Jesus is the Christ, the Son of God; that he 
was crucified, dead, and buried; that the third 
day he arose from the dead; that he ascended 
into heaven, and sitteth at the right hand of 
God, the Father almighty; yet they greatly 
perplex and grieve each other with questions 
relating to his natural attributes. And Chris- 
tians are now saying, often unkindly and un- 
charitably to each other, in the language of 
weeping Mary, c ye have taken away my Lord, 
and I know not where ye have laid him/ 

We would not intimate, that all inquiry and 
curiosity on this subject is idle and useless. 



CHARACTER OF CHRIST. 177 

We only lament the excess to which it is often 
carried, and the bad feeling, and the uncandid 
treatment of which it is many times the occasion. 
We do not so much lament, that there should 
be a diversity of opinion concerning the nature 
and person of Christ, as we lament that this 
diversity of opinion should generate such sus- 
picions, and foment such discords, and make 
the professed followers of Christ aliens and en- 
emies to one another. 

For these angry disputes about the unre- 
vealed nature of Christ have done no small 
injury to the piety of the christian world. How 
much more profitably might men have occupied 
much of their time, if, instead of scrutinizing 
into the hidden recesses of our Lord's charac- 
ter, they had devoted these seasons to doing 
good, to keeping his commandments, to follow- 
ing his example, to cherishing his temper, and 
breathing his spirit! 

Yet, as we hinted before, we condemn not, 
nor censure this research in the main; no, we 
eommend and applaud it, when conducted un- 
der its proper restrictions and limitations. 
But let not a man expect to learn much about 
Christ, till he subdue his pride, and dismiss 
his prejudices. If he will be a disciple in this 



178 CHARACTER OF CHRIST. 

school, he must put on and wear the robes of 
a patient, a meek and quiet spirit. 

We may easily raise many curious and dif- 
ficult questions in regard to the Saviour, which 
never have been, and, in all probability, never 
will be answered in this world, in a manner 
that shall be equally plain and satisfactory 
to all. 

It is not likely that any one, who really loves 
and endeavors to obey Jesus Christ, will 
knowingly and designedly treat him with irrev- 
erence, or lower his character, or diminish 
aught from his dignity. No: it would be a 
natural and primary wish with such an one 
to give him all those honors which are his due. 

And we may say again, that they who real- 
ly love, and endeavor to honor and obey him, 
are not generally persons the most inclined to 
speculate and contend about the mysteries that 
belong to his being. They would find enough 
to admire, love, and imitate, which was intelli- 
gible, plain, and important. If they could not, 
it would manifest a want of gratitude, and a 
very improper view of their own situation. 

The questions respecting Jesus Christ may 
be arranged under several heads, differing in 
their abstruseness, and also in their importance 
to us. 



CHARACTER OF CHRIST. 179 

We might divide the questions agitated 
about our Lord into two classes; the one, rela- 
ting to his nature, essence, or natural attri- 
butes; the other relating to his moral and official 
character. In the first class of questions 
would be considered his existence, greatness, 
power, wisdom, kc. and in the second, all 
those qualities and actions which belong to him 
in his morel and official character. 

I think, you will readily perceive that it is 
the second class of questions, viz, those rela- 
ting to his moral and official character, which 
are of the highest moment to us; and in answer- 
ing which we should feel the deepest inter- 
est. 

I repeat it: It is the moral and official char- 
acter of Jesus in which we should be immediate- 
ly and most deeply concerned. And let it be 
remembered that k is his moral and official 
character which is continually brought into 
view. .How much is said in the Scriptures 
about the graces and virtues which adorned 
and dignified him! How much is told us of his 
purity, holiness, meekness, lowliness, compas- 
sion and love! How much is told of his sympa- 
thies and pity; of his patience, submission, and 
fortitude' How continually and impressively 
15* 



180 CHARACTER OF CHRIST. 

we are taught his benevolence and kindness 
towards men, and his constant piety towards 
God! 

How often and plainly we are reminded of 
his official character, of his being a teacher 
and a messenger sent from God, of his being 
the Messiah or Christ that should come, our 
Saviour, Lord and Master, the Mediator be- 
tween God and man! Yes: how often the sa- 
cred writers dwell on the moral and official 
character of Jesus Christ, thereby plainly in- 
timating to us what is most important for us to 
know, and what questions concerning the Sa- 
viour should be deemed the most momen- 
tous. 

And now, if there are any, who are clothing 
their painful doubts and anxieties in the lan- 
guage of the text, perplexed by contrary opin- 
ions, and hesitating which to believe and em- 
brace, and still seeking their Lord and Master, 
to them we would address a word of comfort; 
and a word of caution. 

If you search patiently, candidly, and prayer- 
fully the writings of the New Testament, you 
will find your Lord. You will find that part 
of his character clearly revealed, which it 
most concerns you to know. You will find the 



CHARACTER OF CHRIST. 181 

spotless and glorious Son of God, an object 
worthy of your love, honor, praise, confidence, 
and obedience; your pattern of moral and reli- 
gious excellence; your exemplar and guide; 
your all sufficient friend and Saviour. 

Those other parts of his character, in search- 
ing into which, Christians are so apt to forget 
what manner of spirit they are of, and what 
manner of persons they ought to be; those parts 
icill be more or less obscure. There is a veil 
thrown over them, which human ingenuity and 
learning cannot penetrate nor remove. If you 
expect to know, every thing about the person and 
nature of Christ, you are quite unreasonable 
in your expectations, for we know but partial- 
ly our own nature. 

But consider what it is which principally en- 
dears Jesus Christ to the humble believer. Is 
it not his spotless and amiable character, and 
the offices he fills? Would a being, eternal, 
almighty and omniscient, simply on account of 
these attributes, be the object of our love and 
trust? No. Void of moral purity and excel- 
lence, he would cause us perpetual fear and 
dismay. Then, what though you cannot an- 
swer every question relative to the person and 
nature of Jesus Christ? Have you no motives 



182 CHARACTER OF CHRIST. 

to honor, love, and obey him ? Is his moral and 
official character of no value? I hope you 
will never say nor think so. 

And while we are studying daily to know 
more and more of the Saviour, let us remem- 
ber the words of the apostle, 'Though I speak 
with the tongues of men and of angels; and 
have the gift of prophecy, and understand all 
mysteries, and all knowledge ; and though I have 
all faith, and have not charity, I am become as 
sounding brass or a tinkling cymbal ' — And al- 
so those words of our Lord himself, 'Why call 
ye me, Lord ! Lord ! and do not the things which 
I say?' 'He that keepeth my words, he it is that 
honoreth me.' May we be disposed thus to hon- 
or him. 

Yes; let us remember that it is obedience to 
his commands which gives us the privilege to 
be ranked among his friends; that it is imita- 
tion of his example which makes us his follow- 
ers; that it is possession of his spirit, which 
makes us heirs of his grace and glory. 

There are so many contentions at the pres- 
ent day about Christ, though he is styled the 
Prince of peace, that, no doubt, many are per- 
plexed and bewildered. There are such differ- 
ences of opinion concerning the Saviour, that 



CHARACTER OF CHRIST. 183 

they Know not which to adopt and believe, and 
which to reject. But they might relieve their 
doubts and anxieties, if they would repair to 
the right source of instruction, if they would 
go to the law and the testimony, if they would 
consent to learn of Jesus himself, and pay less 
regard to the decisions and inventions of frail 
and fallible men. He tells them plainly, that 
he is the Christ, the Son of God; that he is the 
way, and the truth and the life. He invites 
them to come to him. He promises pardon and 
eternal life to the penitent and believing. He 
tells them that God gave him power and author- 
ity to make these merciful overtures. He tells 
them that the Father sent him into the world. 
And when about to depart, he tells them that 
he leaves the world, and goes to the Father, 
He tells them, that in his Father's house are 
many mansions; and that those who abide in 
his love shall be with him forever. 

Let the doubting and anxious fasten their 
thoughts on these important, these purifying, 
these consoling truths. Let them listen to the 
confession of Peter, which, not flesh and blood, 
but the Father revealed to him. Let them 
listen to the words of Jesus. Let them listen 
to the voice out of the cloud, and to the voice 



184 CHARACTER OF CHRIST. 

from heaven, which declare him to be the be- 
loved Son of God, in whom the Father is well 
pleased. Let them impress these things on 
their minds and hearts. Let them fix their 
eyes on the example of the Saviour, and copy 
it; on the cross of Christ, and deny themselves; 
and they shall grow wise unto salvation. 
Their path shall be peace, death their gain, 
and heaven their inheritance. 

Let us recur once more, and briefly, to the 
events recorded and alluded to, in the text. 
How joys and sorrows are mixed together in 
this changing world! The sepulchre is in the 
garden. Mary arose and early sought that 
spot, mourning and fearful. But how different 
were her feelings on her return! She went to 
embalm the lifeless body of her friend; but 
that friend had awaked from the sleep of death, 
and again gave her his kind salutations with his 
living voice. 

Glorious beyond description was that morn- 
ing, which had been preceded by a night of 
the most perplexing darkness. Glorious and 
cheering was the light which then dawned 
upon the world. It was a morning that remov- 
ed doubts, and relieved anxieties, and inspired 
and confirmed hopes, and unfolded to the eyes 



CHARACTER OF CHRIST, 185 

of the world a prospect the most animating and 
sublime. Jesus arose form the dead, a pledge 
and an assurance that we shall rise also. 

This is the day, when the millions of our 
christian brethren are commemorating this stu- 
pendous event. Millions have welcomed this 
morning with songs of joy, and are dwelling 
with enraptured hearts on this soul inspiring 
theme. But while we are grateful to God, that 
he hath brought life and immortality to light, 
and begotten us again unto a lively hope by the 
resurrection of Jesus Christ from the dead; let 
the day be an admonition to us to awake to 
righteousness; to rise in our affections and de- 
sires, and, in future, to walk in newness of life, 
and live by faith of the Son of God. 



SERMON XI 

Delivered on fast day — 1831. 

THE PRESENT RELIGIOUS STATE COMPARED 
WITH THE PAST. 

EPHES, V. 16. 

Redeeming the time, because the days are evil. 

No doubt the testimony of the apostle, that 
the days in which he wrote, were evil, is true. 
But though Paul had mournful occasion — and 
did write thus, still he might have taken another 
and very different view of things, and have 
pronounced the days, by comparison, not evil, 
but happy and glorious. What was evenEphe- 
sus, the place to which he writes, only a few 
years ago? The condition of many of the 
Ephesians was greatly altered within a short 
period, and altered for the better. They had 
long been groaning in ignorance, error, and 
vice; in the darkness of heathenism and idola- 



I 



COMPARED WITH THE PAST. 187 

ry. They were dead in trespasses and in 
sins. But now they were walking in the light 
and liberty of the children of God. They who 
not long ago were morally and spiritually dead, 
were now raised and made to sit together in 
heavenly places in Christ Jesus. They were 
no more strangers and foreigners, but fellow- 
citizens with the saints, and of the household 
of God. And the apostle, when he compared 
their present situation with what it had been, 
had great occasion for devout joy and thanks- 
giving. Greatly changed for the better were 
the condition and character of many ; and the 
religious advantages and prospects of all were 
much better. Still he had abundant reasons, 
by glancing over the other side of the picture, 
for calling those days, as he does, in the text, 
evil days. 

Again, Paul might have compared the state 
of the world then with what it had been only 
thirty or forty years ago. Yes, he might have 
looked back upon the world as it was about 
thirty one years before the date of his epistle, 
and seen that all was gloomy and dark then, 
as it was not now. 

It is true, had he cast his eye back only 
through that narrow space, he would have seen 
16 



188 THE PRESENT RELIGIOUS STATE 

that the Saviour had already come; and by hw 
instructions and miracles, had given many 
proofs that he was the promised and predicted 
Messiah. But then he would have observed 
that the number was very small of those who 
had heard the good news of the kingdom; and 
vastly smaller of those who had acknowledged 
and believed Jesus as the Christ. Here and 
there one received him as a friend; here and 
there one professed his faith in him openly as 
the Christ the Son of God. 

Twelve men, chosen from the common walks- 
of life, became his disciples and apostles, but 
were still very ignorant [of his character, and 
of the nature and design of his mission. Nor 
were these firmly established in the faith. 
They were weak, visionary, and wavering. 
When he was taken, they all forsook him and 
fled. When he was tried, only two followed 
him into the judgment hall; and one of these 
even there, in the presence of his Master, with 
oaths and curses, denied that he knew him. 
Nay; one of the twelve betrayed him to his 
bitterest enemies. When he was crucified, 
one only, with certain women, stood at the foot 
of the cross. 

Paul might have called to remembrance these 
Jrying times; and he might also have cast his eye 






COMPARED WITH THE PAST. 189 



on a scene of most fearful blackness and horror; 
— when Jesus gave up the ghost; — when he 
was dead and laid in the sepulchre! For now 
it was, that the day star, whose rising they had 
hailed with such joyfulness and rapture, no lon- 
ger shone to gladden their hearts, and its sud- 
den and awful disappearance rendered their 
way more dark and perplexed than it was be- 
fore. The Sun of righteousness, that for a lit- 
tle while kindled such a cheering light in the 
east, seemed to be forever set in clouds of 
gloom. Sin and error seemed to be trium- 
phant, and truth and hope to be banished from 
the world. 

Had Paul brought this season of perplexity 
and amazement into contrast with the time in 
which he was writing, no doubt he would have 
called these days good, prosperous, and glori- 
ous. Such indeed they were, compared with 
what had gone before. For when he wrote, 
Jesus had risen from the dead, and many thou- 
sands were rejoicing in faith and hope in him, 
as the Saviour, and as the resurrection and the 
life. This gospel was known and believed by 
multitudes, not only in Judea, but in all the 
most populous cities of the heathen world. 
Superstition and idolatry were losing ground. 
Pagan oracles became silent and neglected; 



190 THE PRESENT RELIGIOUS STATE 

and christian churches were planted where, 
not long since, there was nothing but altars 
and temples consecrated to false gods. Multi- 
tudes had felt the holy and renovating influ- 
ence of gospel truth. And Christianity was 
still making rapid and wide progress. It was 
daily gaining influence over the wise, the un- 
learned, and the vicious. It had penetrated 
not only renowned cities, but also obscure 
towns and villages, distant regions, and the 
islands of the sea. There had never been a 
time when the religious prospects of mankind 
were half as bright. 

But still, as Paul considered the time, or 'the 
days,' they were evil. For the world yet 
abounded in error, delusion, and sin. Heathen- 
ism and Judaism still kept the great mass of 
mankind in subjection; and the Christians, a 
new and small sect, scattered over the world, 
had to endure many and severe trials on ac- 
count of their faith. 

But these troubles which assailed them from 
without, were not their only, nor perhaps 
their heaviest troubles. There were varian- 
ces and strifes within. There were many who 
were not known as Christ's disciples by their 
love to one another. To their shame and great 






COMPARED WITH THE PAST. 191 

injury, they were not at peace among them- 
selves. Many were contentious, proud, and 
vain. Often, when the heathen and other op- 
posers ceased to molest them, they vexed and 
wronged one another, as appears from the 
epistles generally. Where such large num- 
bers suddenly embraced the gospel, it is not 
strange that there should be more or less of the 
artful, base, and ambitious; men who were anx- 
ious rather for novelties, distinctions, and to 
accomplish some selfish design, than either for 
their own welfare, or for the cause of Christ. 
So, standing where the apostle did, and view- 
ing things as he easily might, how much cause 
did he see to exhort his converts to redeem 
the time, because the days are evil! Compar- 
atively speaking, the world was even then lying 
in wickedness and error. And thot^gh the 
gospel ran and was glorified, yet its spread and 
success were very much hindered both by its 
open enemies, and by envyings, jealousies, and 
alienations that existed among the professed 
believers. There was not that harmony and 
.charity which should have distinguished the 
followers of the Lamb Their light was often 
dimmed by their evil tempers and deeds. 
I shall accommodate the words of the text 
16* 



192 THE PRESENT RELIGIOUS STATE 

to the present religious state of things, on 
which I have some observations to make. 

Take one view of the present, and we may 
call it a happy, prosperous, and glorious time. 
Two very different scenes may now be held up 
to view; and as the one may furuish us with 
occasion for thankfulness and joy, so the 
other may reasonably excite us to acts of hu- 
miliation, fasting, and prayer. 

To glance the eye over the bright scene 
first — 

Probaby the gospel was never better, and 
more extensively known on the whole, than it 
is now. Nor were there ever so many copies 
of the Scriptures in circulation in any former 
period, as there are now. Indeed, only go 
back a few centuries, and the great mass of 
Christians were wholly destitute of the Bible. 
Many of those who pretended to preach the 
gospel, had never seen only parts and fragments 
of that precious volume. There was never a 
time, when there were more religious books 
and publications, than now. Many can re- 
member the time, when an old Bible, handed 
down from one generation to another, was the 
only book in the house. Now, the poor and 



COMPARED WITH 'THE PAST. 193 

children have free access to large and valua- 
ble libraries. In many of those houses, where 
forty years ago there was only a single copy of 
the Scriptures, together with perhaps a Psalter, 
a hymn book, and the New-England Primer, 
you may now find a Bible or a Testament in 
every apartment, to say nothing of commenta- 
ries, bodies of divinity, sermons, tracts, &.c. 
which are owned by many families. 

Since the third century, probably there nev- 
er was a period, when there was so much re- 
ligious toleration, (I mean legal and civil,) and 
so little persecution, (I mean persecution in the 
more strict acceptation of the term). 

Heathen nations now make no wars against 
Christians as such, nor do Christians make 
war upon heathen and infidels as such, nor 
imprison, torture, and burn one another. It 
would be strange news to us now, to hear 
that only six months ago, a person in England 
was tied to a stake and burnt alive; that in 
our own land such a prison was full of Christ- 
ians bound only for an article of faith, that a 
man was banished from the country on account 
of his religious opinions, and that they were 
executing Quakers in the capital of our own 
state. Such reports would both surprise and 



194 THE PRESENT RELIGIOUS STATE 

shock us now. Probably there was never 
more religious learning and liberty in the 
Christian world than there is at the present day, 
especially in our own land. Every sect or de- 
nomination is tolerated and protected by the 
government. At no former period, has there 
been so large and various means for knowing 
and worshipping God. Every manufacturing 
establishment has its church; institutions for 
the relief of the unfortunate, and for the refor- 
mation of the wicked, have their chapels and 
chaplains; every town or village has one or 
more places of public worship, and many peo- 
ple have opportunities not only for attending di- 
vine service on the Sabbath, but prayer meet- 
ings, conferences, and lectures in the course 
of every week. There are infant schools, Sun- 
day schools, Bible classes, and large seminaries 
for furnishing religious teachers and dissem- 
inating a knowledge of the gospel. 

Religion has assumed so many forms in its 
doctrines, customs, rites; in its modes of wor- 
ship and instruction; in its motives and re- 
quirements, that it is suited to a great variety 
of taste, capacity, and character. Large pro- 
vision is also made that those who are too 
poor or too worldly to purchase the scriptures 



COMPARED WITH THE PAST. 



195 



and religious books, and to support the public 
institutions of religion, can still have them 
without money and without price. 

You perceive that I have thus far been giv- 
ing the bright side of the picture; the other 
side is more darkly and mournfully shaded, 
and sadly harmonizes with the appropriate ex- 
ercises of the day and with the words of the 
text. 

Notwithstanding the times are in so many 
respects better, yet there are still many things 
which must be offensive to a holy and righ- 
teous God; many things which cry aloud for 
humiliation, penitence, and reform, and which 
justify our calling the present days evil. 

With our multiplied means and advantages, 
there is still much religious ignorance and er- 
ror. There are many of the people who, if 
they were questioned in regard to the events, 
doctrines and precepts, contained in the Scrip- 
tures, or if required to give you a clear state- 
ment of their own religious opinions, would 
soon convince you that they had but few and 
obscure notions on this all-important subject. 

There is a great deal of prejudice, spiritual 
pride, spiritual domineering, and oppression. 
There are more marks of formal religion than 



196 THE PRESENT RELIGIOUS STATE 

evidences of solid, inward piety and virtue; 
more signs of heated tempers and passions than 
of hearts warmed with pure and godly devotion. 
The various denominations of Christians do not 
exercise that candor and charity towards each 
other which as lovers of Christ and lovers of 
truth they ought. They often resort to very 
wrong methods to defend and spread their opin- 
ions, and to check and prevent those which 
are contrary to them. There are many con- 
verts made to different opinions, many societies 
built up or increased, many books and tracts 
circulated, in ways which a generous and un- 
biased man of any sect would rebuke and con- 
demn. The cunning and artifice, the secrecy 
and obtrusiveness, often employed to forward 
religious enterprises, cast ominous conjecture 
on the spirit by which the machinery is put in 
motion. There are many and mournful signs 
that much of the religion of the present day 
has but an earthly origin and an earthly aim 
and object. 

Christ said his 'kingdom was not of this 
world/ But how much evidence there seems 
to be around us that the kingdom, which many 
are striving to build up, is nothing but a world- 
hj kingdom! The same arts, means and mo- 



COMPARED WITH THE PAST. 197 

tives are used, the same feelings and passions* 
are manifested, which we should expect, did 
we know that the whole was a political and am- 
bitious scheme. I will repeat this sentiment 
in stronger and more impressive language. 
The same arts and means are used, the same 
feelings and passions are often manifested, 
which we should expect, did we know the whole 
was the plot and work of the adversary of soids. 

By Christian, we ought to understand a dis- 
ciple and follower of Christ; one who believes, 
loves, and studies to obey and honor the Sa- 
vior; who studies to resemble him in disposi- 
tions and conduct, to possess his spirit, and 
to imitate his example. Now one must be 
very ignorant of the gospel, and of the religious 
world, if he do not discover, that much which 
passes for religion in even this enlightened age, 
is directly contrary to the temper, precepts, and 
example of Jesus Christ. 

If there is as much outward religion among 
us now, as there was thirty years ago, I think 
it very doubtful, whether there is so much real 
piety and moral principle, in proportion to the 
number of people, as there was then. There 
are more churches, but I suspect, there is not 
so large a proportion of our citizens, who keep 



198 THE PRESENT RELIGIOUS STATE 

holy time, and attend public worship. There 
is more said! about religion ; but it is very doubt- 
ful whether there is so much cordially felt and 
practised. We know there are many who pay 
but little regard to religion, to its institutions 
and ordinances. Many contribute nothing to 
its support. There are now various ways by 
which one may avoid any such expense. 

How many now spend the Sabbath in a man- 
ner which shows you, that they have no serious 
thoughts about their eternal welfare, and no re- 
gard for the authority and sanctions of Christi- 
anity. Many there are whose profane and 
indecent language shows you that they have 
no practical fear or love of God. Many there 
are who openly reject divine Revelation, and 
use their zealous endeavors to undermine and 
destroy it. This very day, set apart by those 
we delight to honor, exhorting us by strong 
and worthy motives to spend it, in acts of hu- 
miliation, fasting and prayer, will probably be 
spent in a very different manner by many peo- 
ple of this Commonwealth. Business, recrea- 
tion and sin, will occupy this single day of fast- 
ing. 

The various denominations into which al- 
most every town is divided, furnish occasion 



COMPARED WITH THE TAST. 199 

for a great deal of pride, prejudice, ambition 
and unholy zeal. A constant warfare is car- 
ried on between the different sects. Nothing 
is now more common than religious discords, 
divisions, and rivalships. To witness the an- 
tipathies, animosities, and hostilities, which con- 
tending parties often betray, might lead a stran- 
ger to think that the gospel said nothing about 
mercy, charity, and humility, or that it had 
solemnly forbidden the exercise of them. 

I know not that there was ever a time when 
there was so much division, strife, and aliena- 
tion in towns, neighborhoods, and families; 
when so many of the nearest ties and relations 
were virtually dissolved; when there were so 
many domestic altercations, broils, and enmi- 
ties; when there were so many obstructions and 
hindrances to christian sympathies, friendly 
offices, social and religious intercourse. I 
know not that there was ever a time, when 
there was so much interfering and meddling; 
so much proselytism, so much railing, back- 
biting, reviling, slandering. Go where you 
will, and you discover many signs of religious 
confusion and dissension. Though all profess 
such a regard for their own consciences and 

religious liberties, yet it is mournful to observe 
17 



5200 THE PRESENT RELIGIOUS STATE 

how little many regard the feelings, conscien- 
ces, faith, opinions, rights, and privileges of 
their brethren. There is much done that is 
contrary to the golden rule of our Saviour. 
How much distrust, jealousy, and suspicion 
there is in the community! What a deplorable 
want of mutual respect, esteem, and confidence 
there is among Christians ! There is over- 
whelming evidence that much of the religion of 
the present day is very different from that pure 
and peaceful religion which was taught and ex- 
emplified by him who suffered and died on the 
cross ! 

These are but few of the evils of the present 
day, but they give us many and powerful rea- 
sons for humiliation, fasting, and prayer. 

Let each one of us examine his own heart 
and life, and repent of his own sins; and let us 
unite in earnest prayer, that the iniquities of 
our land may be reformed and forgiven ; that 
the truth as it is in Jesus, that the peace of 
God, and the charity of the gospel, may prevail 
and triumph; that the spirit of Christ may so 
reign in the hearts of his followers, that soon 
the banner of the cross may be seen waving 
gloriously over the world ! 



SERMON XII. 

REGENERATION. 

JOHN III. 5. 

Jesus answered, verily, verily, I say unto thee, except a 
man be born of water, and of the spirit, he cannot enter 
into the kingdom of God. 

This language excited curiosity and atten- 
tion, when it was first spoken by the Saviour, 
and no wonder that it has continued to do so 
ever since. Did not mournful facts teach oth- 
erwise, we should think that no one could read 
these words, nor hear them read, without feel- 
ing an ardent desire to know their meaning, 
that he might possess the needed qualifications 
for admission into the kingdom of God. Ex- 
clusion from this kingdom implies disgrace and 
misery; reception into it, honor and happiness. 

You will easily anticipate my subject. It is 
the new birth; the being born again, it is regen- 
eration. And is it not an. important subject ? 



^02 REGENERATION. 

And may it not justly claim your serious and 
fixed attention? 

It is one of the anxious questions now-a-days 
in regard to any person who professes to preach 
the gospel, does he hold to the new birth? 
Does he believe iu regeneration? Does he be- 
lieve that we must be born again? He may 
tell them that he shall urge repentance towards 
God; a supreme love, and a holy obedience to 
him; faith in Jesus Christ, honor, gratitude^ 
and a moral resemblance to him; but this does 
not satisfy them. Something of great conse- 
quence is, they think, still lacking, if these other 
words are not often used. What are his views 
of regeneration? And if regeneration meant 
something totally distinct and different from and 
essentially more than faith in the gospel and all 
its truths, holiness of heart and righteousness 
of life, then this inquiry would be vitally im- 
portant. If a gospel faith, a sincere repentance, 
a pious and virtuous life, encouraged no hope 
of entering into the kingdom of God, then sure- 
ly it could not be an indifferent thing, whether 
he often spoke of the new birth, or was silent 
about it. Our Saviour told many others what 
they must do; and yet he does not repeat the 
very words which he addressed to Nicodemus. 






REGENERATION. 203 

Can you imagine that I would dare maintain 
that this teacher, come from God, used words 
without any meaning, when he so solemnly ad- 
dressed Nicodemus; or that I would declare 
them false, when he introduces them with a 
verily, verily, I say unto you ? I think I can 
say, I have no such design, nor desire. 

I am come to tell you, in the name of your 
Saviour, that you must be born again. I am 
come to tell you that you must be born of wa- 
ter and of the spirit. I shall endeavor to make 
this subject so plain that you may understand 
it and feel the importance of it; so plain, that 
you may know whether you have been born 
again, or whether you are yet far from the king- 
dom of God. May the spirit of God guide me, 
and convince and persuade you. 

I shall, 1st, brieflly describe the kingdom of 
God; and2dly, speak of that preparation for 
entering into it, viz. 'born of water and of the 
spirit,' mentioned in the text. 

By 'kingdom of God/ we may understand that 
peculiar form of government which God has 
established, and exercises in the moral world 
through the mediation of his Son, Jesus Christ, 
and those peculiar privileges and mercies, 
Jvhich he bestows upon his obedient subjects. 
17* 



204 REGENERATIOX. 

It is frequently called 'the kingdom of heaven/ 
both to signify its origin from above, the com- 
fort and joy it brings us here, and the glory and 
happiness it secures to us hereafter. The 
faithful subjects of God's kingdom on earth shall 
inherit his glorious and blissful kingdom in 
heaven. We speak of them as two, when in- 
deed they are but different parts and views of 
the same kingdom. As God sent his Son Je- 
sus, to publish the good news of this kingdom, 
and constituted him, not only the messenger, 
but the mediator, lawgiver, and prince of this 
kingdom, it is called also the kingdom of 
Christ. The true and loving friend, and obe- 
dient follower of Jesus Christ, is a subject and 
an heir of this kingdom. So we might vary the 
expression, and say, except a man be born 
again he cannot be a real Christian; since all 
the blessings Christ offered, were offered on the 
condition that men came to him, learnt of him, 
and took his yoke upon them, i.e. submitted 
cordially to his authority. 

Whether Nicodemus asked Jesus, how he 
might see or enter into the kingdom of God, 
previous to his being told, we are not informed, 
though by an examination of the whole passage, 
I am inclined to think that Jesus did not wait 



REGENERATION. 205 

for his question, but anticipated it, and answer- 
ed it before he asked him. In the close of the 
preceding chapter it is written, Jesus did not 
commit himself unto them, because he knew 
all men, and needed not that any should testify 
of man, for he knew what was in man. And 
then, in the next chapter, the evangelist goes 
on to prove that Jesus was endued with this 
knowledge, and gives evidence of it in his con- 
versation with Nicodemus. Our Saviour knew 
why he had come to him, and come by night, 
and showed him that he knew by answering his 
question before it was asked. Nicodemus 
was so well acquainted with the instructions and 
miracles of Jesus as to be convinced that 
he came from God, and that God was with him; 
and he probably wished to share in the honors 
and benefits of that kingdon, which Christ de- 
clared was at hand, and to become a disciple 
and follower of Jesus. 

2. I shall next endeavor to show what is 
meant by being born of water and of the spirit. 
When our Lord said, he must be born again, 
he was surprised, and professed not to under- 
stand him. Still it had long been a custom 
among the Jews, when a gentile became a 
proselyte to their religion, to baptize him with 



S06 REGENERATION. ' 

water, and to speak of him as being born again^ 
or regenerated. But Nicodemus, being a Jew, 
might think that he should be exempted from 
any such rite. 

When Jesus speaks of being born of water, 
we readily understand his meaning, we must be 
baptized with water. This part of the new 
birth appears plain. And by many Christians 
this water baptism is accounted the outward 
sign of the inward grace of the spirit, which is 
communicated to the person at the time of his 
baptism, so that though he may be but a child, 
he is considered as regenerated. To be sure, 
the apostle speaks of our. being saved by the 
washing of regeneration, and renewing of the 
holy ghost. 

And in one view, even a child baptized, may 
be considered born 'again. For the child is 
now dedicated to God, commended to his care 
and grace, and to the protection and assis- 
tance of the pious. The parents who bring 
him to the Lord, acknowledge their obliga- 
tions to give him a religious and virtuous ed- 
ucation. Certainly he is born anew as to ma- , 
ny privileges, advantages, and blessings. But 
not to dwell, nor insist on these things, let us 
direct our inquiries to the spiritual birth. 



REGENERATION. 207 

3. You are told, you must be born of the 
spirit, and you wish to know what is the mean- 
ing of that expression. I will try to tell you 
in easy and plain words, so that you shall not 
be doubtful nor mistake. 

When you come into this world, you are ig- 
norant of your immortal nature, ignorant of a 
God, and of a future life, and you soon feel 
yourselves variously and strongly connected 
with earth. Fou obey your appetites, desires, 
and passions. Your affections are set on tem- 
poral and present objects. God and a future 
world are overlooked. Your soul is uncared 
for. But you ought to restrain and govern 
your appetites, desires, and passions, and place 
your affections on objects worthy of them. 
You ought to act as creatures entirely depen- 
dent on God, with a view to please him, and 
all your motives to duty should be drawn from 
above, from those declarations of his will which 
he has made by his word. 

You cannot see the spirit of God, any more 
than you can see the wind, or the air. But still 
you have many evidences within and around 
you, that there is an invisible agent every 
where present and active, striving with us, ex- 
citing us to what is good, and dissuading us from 



208 REGENERATION. 

what is evil. We call the many encouragements 
and promptings to virtue and piety, we have, by 
various names, and forget that in all of them the 
spirit of God may be pleading with us. When- 
tempted to do wrong, have you not often felt 
something within which opposed the deed. 
You called it conscience, but you might with 
equal truth have called it the spirit of God. 
When you have indulged some feelings and 
thoughts, when you have performed some ac- 
tions, have you not felt at the same time an 
uneasy and painful sensation ? Has not some- 
thing seemed to say to you, these things ought 
not so to be} Have you not at times been cover- 
ed with shame, or stung by remorse? Has 
not the remembrance of some things, which 
you knew were not right, kept you watchful 
and anxious? Have you not at times had 
strong desires to reform what you had done 
amiss, and to do better in future? And what 
were all these motions and exercises, but the 
spirit of God stirring within you, and pleading 
with you ? 

In order, then, to be born of the spirit, you 
must be sensible of this divine operation and 
influence, and listen to and obey all these 
promptings and suggestions to a holy life. 






REGENERATION. 209 



Your prayer and endeavor must be^that these 
influences and strivings may not be in vain, and 
worse than in vain to you, but that you may be 
attentive and obedient to them. 

God has also spoken to you by his Son, Je- 
sus Christ, telling you what you must believe 
and do; and the Saviour says that his words 
are 'spirit and life.' Therefore, to be born of 
the spirit implies that you believe and obey 
the gospel, that its doctrines become the ob- 
jects of your faith, that its precepts be the 
rule and work of your life, that its motives keep 
you steadfast in the way of well-doing. When 
you faithfully attend to these things, you will 
feel the renovating and sanctifying power of 
the spirit on your hearts. You may not experi- 
ence any sudden rapture, but you will be con- 
scious that you are governed by a new and 
holy principle, that you are animated by new 
and heavenly hopes, promises and prospects, 
and that you are influenced by new and reli- 
gious motives. 

You may discover whether you are bora of 
the spirit or notj and if not, what you must do 
in order to experience this heavenly birth by 
each one's asking himself such questions as 
these; Dol believe the Scriptures? Do I re- 






210 REGENERATION, 

gard their instructions and counsels? Do I 
obey the voice which there speaks to me? Do 
I love God and the Saviour, as I am there re- 
quired to do? Is it my prayer and endeavor 
to live piously? Do I hate and shun sin? Do 
I resist temptations? Do my various trials of 
prosperity and adversity make me better, draw 
me nearer to God? Do I suitably notice the 
ways and providence of God? Do I keep my 
heart with all diligence, and my conscience 
tender and void of offence? Am I just and 
charitable to my fellow men, grateful and obe- 
dient to my Saviour, humble, penitent, and pi- 
ous toward God? Do I earnestly seek from 
him that light, grace, and mercy, which I 
need? Have I been baptized? Have I con- 
fessed Christ, and complied with all those terms 
of salvation within my knowledge and power? 
By thus inquiring of your own hearts, you will 
obtain much information on this important 
subject. 

We must diligently and prayerfully use those 
means by which the spirit of God speaks to us, 
and strives with us. God speaks to us by his 
works of creation, by the dealings of his prov- 
idence, by prosperity and adversity, by con- 
science, by the influence and example of those 



REGENERATION. 211 

around us, by his word and ordinances, by all 
the dissuasives from sin, and by all the encour- 
agements to holiness which are constantly be- 
fore us. 

You, perhaps, think there is a hidden mean- 
ing to the passage connected with the text: 
there are some things difficult, and obscure in the 
passage; but what it concerns you to know, is 
plainly enough expressed, if not here, yet in 
many other places of Scripture. In regard 
to you, it means no more than what is contain- 
ed in another verse of this same chapter; 'that 
whosoever believeth on him might not perish, 
but have everlasting life. 5 If this conversation 
of Jesus with Nicodemus, was the only place 
in which you were told any thing about the 
kingdom of God, and what those who would be 
acknowledged worthy subjects of it should be 
and do ; if in this passage alone you were taught 
what you must do to be saved, it would not be 
wonderful that you should often read it with 
deep solicitude and distress. But it is not so. 
Numerous are the passages which tell us plain- 
ly how we'may gain the favor of God and eter- 
nal life. The apostle says ye are all the 
children of God by faith in Christ Jesus. Our 
Saviour and his apostles generally addressed 
18 



212 REGENERATION. 

sinners in such terms as these; repent, be bap- 
tised, believe, do works meet for repentance. 

You may know that there is no peculiar 
stress to be laid on the phrase 'born of the 
spirit,' by observing the general exhortations 
and invitations of the gospel. Christ in anoth- 
er place says, Come unto me all ye that labor 
and are heavy laden, and I will give you rest. 
Take my yoke upon you and learn of me, for I 
am meek and lowly in heart, and ye shall find 
rest unto your souls. You see, here, that he 
uses different language, but he means the 
same thing. In another place he says, Go ye 
into all the world, and preach the gospel to 
every creature; he that believeth and is bap- 
tized shall be saved, but he that believeth not 
shall be damned. Here you see, he speaks in 
plain language which all may understand. 
Again, Go ye therefore and teach all nations, 
baptizing them in the name of the Father, and 
of the Son, and of the Jioly Ghost, or spirit, 
teaching them to observe all things whatsoev- 
er I have commanded you. Peter, in his first 
sermon, when asked, What shall we do? re- 
plied, Repent, and be baptized, every one of 
you, in the name of Jesus Christ, for the remis- 
sion of sins, and ye shall receive the gift of the 
holy ghost, or spirit. Here the expressions 



REGENERATION. 



213 



are varied, but the meaning is undoubtedly the 
same in substance. 

Again, more general and comprehensive lan- 
guage is used: — God now commandeth all men, 
every where, to repent. We are not told that 
the apostles went about preaching in the very 
words of Christ to Nicodemus, except a man 
be born again, he cannot see the kingdom of 
God; and by their not adhering to this very 
form of words, we may conclude that the ex- 
pressions which they do use, signify the same, 
or, at least, all that is vitally important to us. 
Believe on the Lord Jesus Christ and thou shalt 
be saved. And this is life eternal, that they 
might know thee the only true God, and Jesus 
Christ whom thou hast sent. 

To be born of water and of the spirit, is 
to believe, acknowledge, and obey the gospel; to 
thankfully and piously receive the grace (or fa- 
vor) and spirit of God, manifested by the Sav- 
iour, and by all those works, words, and influen- 
ces, which the Father of mercies bestows upon 
mankind through the mediation of his Son. 

"What hinders you then, my hearers, from be- 
ing born again, of water and of the spirit? 
Are you waiting to have some great thing done 
for you, and to you? But consider; have no 



214 REGENERATION. 

wonderful things been done for you already? 
And fwhy are not]*these sufficient to arrest your 
attention, and to turn your hearts to religion 
and to God? Many deceive themselves in re- 
gard to this subject. They think that religion 
will take them by surprise, without any seeking, 
striving, and efforts of their own. They ima- 
gine that this spiritual renovation will be pro- 
duced by a resistless power and accompanied 
with notable signs. They do not reflect, that 
this change is to be sought and attained, by 
prayer, reading, meditation, faith, repentance; 
by observing the commands of God; by watch- 
ing and trusting his providence; by informing, 
enlivening, and obeying conscience; by sub- 
mitting to all those influences of heaven which 
are exerted around and upon them. They do 
not reflect, that by all these means and instru- 
ments the spirit is operating, and that it is their 
duty to attend to the voice divine, that they may 
be partakers of the heavenly gift- 
John says, ' as many as received him, i. e. 
Christtothem gave he power or privilege to be- 
come the sons of God — to them that believe on 
his name, who were born, not of blood, nor of 
the will of the Tflesh, nor of the will of man, 
but of God.' They received him, and believed 



REGENERATION. 215 

on his name. They were drawn to him, not by 
earthly motives, but by those high and holy 
motives contained in the gospel. God had de- 
clared his will in Christ concerning them, and 
they had humbly and readily submitted to it. 

If ye know that he is righteous, ye know that 
every one that doeth righteousness, is born of 
him. Here you see that personal righteousness is 
declared to be an evidence of this heavenly birth. 
You know what righteousness means; it means 
the performance of all those various duties which 
you owe to God, to your fellowmen, and to 
yourselves. 

Whosoever is born of God doth not commit 
sin. He loathes and avoids it. When he sins, 
he humbles himself, confesses it, and repents. 
His habitual prayer, desire, and endeavor, are, 
to live a holy life. Is this your character? 

Beloved, let us love one another, for love is of 
God ; and every one that loveth, is born of God, 
and knoweth God. Here, brotherly love is men- 
tioned as an evidence that one is born of God; 
a thing very important to be considered in 
these times of contention and discord. 

Whosoever believeth that Jesus is the Christ, 
is born of God ; and every one that loveth him 
that begat, loveth him also that is begotten of 



216 



REGENERATION. 



him. Here, believing that Jesus is the Christ, 
is a testimony of this new birth; and a cordial 
belief of that truth, will lead to an obedient re- 
ception of the whole gospel. 

Whosoever is born of God overcometh the 
world. Here, living above the world, a spirit- 
ual and heavenly mind, is a sign of regenera- 
tion. 

Of his own will begat he us with the word of 
truth. Here, another apostle speaks of the 
word of truth as the instrument by which we 
are converted to God. And our Saviour prays 
to the Father, sanctify them by thy truth; thy 
word is truth. 

Being born again, says another apostle, not 
of corruptible seed, but of incorruptible; by the 
word of God which liveth and abideth forever. 
Here Peter ascribes our being born again to 
the instrumentality of the word of God. 

I repeat the sentiments I have endeavored 
to advance. To be born of water, implies that 
we be baptized in the name of the Lord Jesus. 
To be born again, or from above, is to turn 
our affections from earth to heaven, and to act 
from considerations drawn from eternity. To 
be born of God, implies that we love and obey 
him, and yield our souls and bodies to him a 



REGENERATION. 217 

living sacrifice. To be born of the spirit, implies 
that we follow all its motions and leadings, 
made known to us by Scripture, by reason, by 
conscience, by Providence, and by all the 
events of life; — that we daily seek its influence 
and guidance, and never presume to quench or 
grieve it in any of its operations. Or, in oth- 
er words, regeneration implies that, in faith, 
dispositions, habits, and character, we become 
christians, i. e. disciples, followers, and imita- 
tors of Christ. 

And now, my hearers, let me try to impress 
this subject upon your minds and your hearts. 
Consider, I beseech you, the importance of it. 
Perhaps many of you have thought of this re- 
generation as something out of your power; 
something that must be done to you, not as 
something in which you were to be co-workers 
with God. Perhaps you have been expecting 
mysterious impulses and impressions — some- 
thing which would fill you with sudden alarm 
and horror, and then, with transports of joy 
and victory. If you idly wait for such things, 
you will probably be disappointed. 

Though it is a serious and solemn, still it is 
a rational work in which you are called to en- 
gage. By those passages of Scripture which I 



218 [ REGENERATION. 

have just quoted, you see that the apostles bring 
very different evidences of one's having 'expe- 
rienced religion' from those which are now 
often brought. Do you believe that Jesus is 
the Christ? Do you live righteously, piously 
and charitably? You may know much about 
the state of your souls by making such inquir- 
ies. You can tell, whether you have ever 
sought the renovating influences of the spirit, 
whether you have prized and employed the 
means of grace you enjoy, as you ought. I 
try to express myself so plainly and affection- 
ately to you, that none of you shall have room 
to make the bitter complaint, that no man cared 
for your soul. Let me intreat you to be so wise 
now, that you may be saved from future self- 
reproach. O be not careless and unconcerned 
about your own souls. Seek first the king- 
dom of God. Consider, how soon the time 
may, and will come, when you will need and 
ardently desire such a place of refuge and of 
j-est. 



SERMON XIII. 

WHAT SHALL UNITARIANS DO? 
LUKE III. 12,13. 

Then came also publicans to be baptized, and said unto 
him, Master, what shall we do ? And he said, Exact no 
more than that which is appointed you. 

This is the precept of John to those who 
came to his baptism. He does not tell them 
to abandon their office, because it was odious 
to the Jews, but to resist those temptations to 
which it exposed them. Extortion was a be- 
setting sin to those in their station, and he 
guards them against it. So, when the* soldiers 
demanded of him, what they should do, he 
points out their dangers and their duties. He 
mentions crimes common to men in their situa- 
tion, and forbids the commission of them. Do 
violence to no man, neither accuse any falsely, 
and be content with your wages. 



! 



220 WHAT SHALL UNITARIANS DO? 

John's was a baptism of repentance in order 
to the remission of sins. To become his disci- 
ples they were to reform what was wrong in 
their faith, temper, and practice. They were 
to carry their religion into the various duties 
and walks of life. Their becoming his follow- 
ers was not to release them from moral obliga- 
tions, but to bind them by a stronger sense of 
duty; not to encourage or excuse the sins to 
which they were the most prone, but to supply 
another motive to shun them. And the same 
in spirit and substance was the instruction of 
Jesus and his apostles. 

Those who embraced Christianity were \o 
make it a practical, governing principle. It 
was to direct and control them in all circum- 
stances in which they might be placed. They 
were to be distinguished, not only by their 
name and profession, but by that sober, right- 
eous, and pious life which the grace of God 
teaches.. 

I shall now accommodate and apply the text 
to this time and place. I need only remind 
you here of the trials which you have been cal- 
led to endure in the months that are past, and 
the change which has been the result of them. 
Notwithstanding the unfavorable reports which 



WHAT SHALL UNITARIANS DO? 221 

have been spread abroad in regard to the de- 
nomination to which I belong, you have still 
employed such an one to guide you in your 
public worship, and to instruct you in religion. 
You know those objections which are common- 
ly brought against our sentiments, and what 
shocking and frightful representations are fre- 
quently given of our faith, and of its tendency. 
But you have not believed these reports, nor 
relied on these representations, though they are 
so familiar to your ears, though so much has 
been said and done to convince you of their 
dreadful reality and truth. You will not be sur- 
prised to hear me say, that 1 am glad that you 
have doubted, and disbelieved these rumors 
that fill our country. Persuaded of the truth 
and importance of those doctrines which I 
have embraced, it is pleasing to find others, 
who instead of being prejudiced and opposed, 
are ready to listen to them with candor. 

I will suppose now that you ask me, ' What 
shall we do?' We have repaired to you for 
instructions; and what counsels and precepts 
shall you give? What shall we believe and 
do? Supposing~now in answer to such inqui- 
ries I should tell you; — My friends, since you 
have consented to employ me as your teacher^ 



222 WHAT SHALL UNITARIANS DO? 

I shall suit my instruction to your conven- 
ience and pleasure. I shall not disturb your 
consciences, nor awaken your fears and anxie- 
ties. You are in no danger. If you choose 
to pay some outward regard to religion, very 
well; it is popular and honorable; but if you 
do not, no matter; you are safe. I shall some- 
times discourse on the beauty of virtue; and 
shall often amuse you with curious and learned 
speculations in theology as a science, and in 
philosophy as taught in the schools. Though 
you* have placed the Bible in the desk, as if I 
was to be guided by that, still the Koran would 
have answered as well, since I am in fact a 
Mahometan. You may think I shall teach you 
Christianity; but I shall teach you to deny 
Christ. I shall speak of him as a mere 
man, whose words and works were good, 
but of no great importance to you. Indeed it 
makes no difference what you believe and do. 
We reject the Bible, and only use it to keep 
up appearances. We are deists and infidels, 
partially concealed from the eye of the world; 
but we declare ourselves to you. We neither 
know nor care anything about piety, nor feel 
any concern about the salvation of the soul. 
Our object will be answered, if you respect and 



WHAT SHALL UNITARIANS DO? 223 

support us, and shun the grosser and more dis- 
honorable vices. You will not be required to 
pray and worship, except outwardly. You will 
be taught to oppose seriousness and piety. 
You will be taught only a formal religion, that 
has nothing to do with the heart. 5 

If I should thus reply to the question, What 
shall we do? would it not surprise and aston- 
ish you ? Would it not excite in every bosom 
sentiments of horror and disgust? I have no 
doubt but that such a declaration would startle 
and shock even the most thoughtless and sin- 
ful. Little as they had attended to religion 
themselves, they would now feel a lively inte- 
rest in its welfare, and a generous indignation 
at the thought of this shameful and impious per- 
version of so holy and important a cause. No; 
1 presume there is not one here, who would show 
any signs of approbation and joy, if I told him 
to disregard the Sabbath, to take the name of 
God in vain, to deny Christ, to reject the gos- 
pel and ridicule piety. If I attempted to give 
him such instructions, sinful as he was, he 
would shrink back, and recoil at the sound of 
my voice. And yet, my hearers, if I did make 
this reply, strange as it might seem to you, it 
would only be declaring sentiments and pre- 
19 



224 WHAT SHALL UNITARIANS DO? 

cepts, with which we are continually charged 
by those who have styled themselves orthodox, 
and deny us the Christian name and hope. 

But were you to ask me the question, I 
should now, as I have heretofore, give you a 
very different answer. 

It is a common thing for those who are op- 
posed to our views of Christianity to assert or 
insinuate that we wish to undermine and do 
away all religion; that we neither inculcate, 
nor possess any vital piety; that the contest 
between them and us is a contest between sa- 
ving truth and fatal error. Because we do 
not countenance and forward their schemes and 
plans for the spread of religion connected with 
their peculiar opinions, we are enemies to re- 
ligion. Because we do not encourage just 
such means and exertions for promoting piety, 
as are sanctioned by them, we neither have 
nor want any piety. Because we do not believe 
just as they do in regard to Christ, we deny 
him. Because we take the liberty to search 
the Scriptures for ourselves, and in so doing, 
come to results, and gather doctrines, different 
from theirs, we reject the Scriptures and have 
another Bible! Who does not see how easy a 
thing it would be for us to retort and retaliate? 



WHAT SHALL UNITARIANS DO? 225 

Who does not see that we could bring the same 
•charges against them with equal propriety? 
But I would encourage no such recriminations. 
It becomes not us, frail and fallible creatures, 
entirely dependent on divine support and mer- 
cy ourselves, — it becomes not us to call those 
infidels, who hold opinions different from us, 
to deny them the Christian name, because they 
have another creed. It becomes not us to call 
all those children of impiety and wrath, who 
embrace some doctrines, which we reject. 
God knoweth where the error lies, and the 
just measure of the guilt and danger. Christ 
calls us to other duties which demand our care. 
No. I would not bid you prove that you are 
religious by your endeavors to exercise domin- 
ion over the faith of others. I would not have 
you show your zeal for God by accounting 
those his enemies who do not think precisely 
as you do. I would not have you show your 
love to Christ by charging those with denying 
him who dissent from you in doctrine. I would 
not have you show your piety by suspecting 
the piety of other denominations. There is a 
more excellent way, pointed out and illustrated 
by him who is the light of the world. I would 
counsel you to guard against and shun these 



$26 WHAT SHALL UNITARIANS DO? 

besetting sins of the times. And while you 
scrupulously preserve a catholic and charitable 
spirit, let it be seen that you can be as earnest 
and steadfast in the cause of truth, as others 
are in what we account error. While you res- 
pect the rights of others, be not regardless of 
your own. While you are lenient to their faith, 
be not indifferent to your dwn. Let it be seen 
that piety can live and flourish without super- 
stition or gloom. Let it be seen that pure re- 
ligion can dwell and grow in the heart without 
the aid of bigotry and intolerance. Let it be 
seen that one may be sober minded and serious 
without being wild or melancholy. Let it be 
seen that one may be a devout and an obedient 
child of God, and a hearty friend and follower 
of Christ, though he be not a Calvinist or a 
trinitarian. 

I have been adverting to dangers to which 
your present situation exposes you. I wish I 
could set them before you in such a plain and 
impressive manner that you might see and avoid 
them. I wish to have you discriminate be- 
tween the abuses, errors, and perversions of 
religion, and religion itself, so that while you 
prove all things, you may hold fast that which is 
good; so that in your carefulness to abstain from 



WHAT SHALL UNITARIANS DO? 227 

what is wrong and injurious, you may not 
neglect what is right, commendable, and useful. 

Situated as you now are, your faith, piety, 
and virtue will have many difficulties to expe- 
rience, and without constant watchfulness and 
exertion, you will be overcome by them. With- 
out prayerfulness and looking to God for 
strength, you will yield to the temptations 
which surround you on every side. 

Unless you are on your guard, you will, in 
running from one excess fall into another. You 
have been wearied and disgusted with many 
things, which have by precept and example 
been urged upon you for religion. It is no un- 
common thing, for such to form associations un- 
friendly to religion and hurtful to their own pi- 
ety. You have been acquainted with such a 
person who made great professions of piety. 
He was a strict observer of the Sabbath, and 
was noted for the frequency of his fasts, devo- 
tions, and prayers. And that same person was 
deceitful and fraudulent, and had by artifice and 
oppression brought many others into distress 
and poverty. When any one speaks to you of 
the importance of religion, the duty of keeping 
the Sabbath, and of praying to God, you think 
of that hypocrite! Your notions of religion 
19* 



228 WHAT SHALL UNITARIANS BO? 

are so connected with his irreligious and im- 
moral conduct, that you are prejudiced against 
both. You are tempted to despise both. 

You have two neighbors that have long lived 
near you. The one is very earnest and zealous 
in the cause of religion. He is always at 
Church on Sundays; and is often at prayer 
meetings. He is very careful to read his Bible, 
and to abstain from any thing that is indecent 
and profane. But he is narrow-minded, unso- 
cial, and unneighborly. If you need any as- 
sistance or favor, he is not the one to grant it. 

The other makes no profession, and but little 
show of religion. He goes to meeting when 
he chooses, but it is easy to see that he is not 
anxious and thoughtful about spiritual things. 
Still he is social and hospitable. You have 
frequently been in trouble, and he was the 
most forward to bring you relief. You are 
struck by this contrast. These two characters 
impress and influence you. When you think of 
religion, you think of it as it appeared in that 
selfish and churlish soul, the light of whose 
good works had never shined so as to reach 
your habitation. You draw the hasty infer- 
ence, that religion makes men worse. Your 
neighbor whom yau never saw with his Bible 



WHAT SHALL UNITARIANS DO? 229 

or at his prayers is kind and generous-hearted. 
The very name of piety has with you some- 
thing offensive and repelling. 

You have seen those who professed to feel a 
deep concern for their own salvation, and for 
the souls of others, who took a very active part 
in the cause of Christ, as they called it; and 
yet you discovered in them, as you thought, a 
great want of moral principle, and of a sacred 
regard to conscience. You lay these things 
up together in your memory, and the mention- 
ing of the one reminds you of the other. You 
so associate these things that they beget in you 
a disrelish for the blessed gospel. You stop 
not to inquire where the fault lies? You rash- 
ly charge it upon Christianity itself; if not ver- 
bally, yet virtually. But if you would search 
the Scriptures, you would find that they for- 
bade those very things, which had excited 
your disgust and contempt. Will you think 
lightly and meanly of devotion and prayer, be- 
cause you know of hypocrites who prayed? 
Remember that Washington and Sir Matthew 
Hale were men of prayer. Will you think light- 
ly of the Christian profession, because you 
have known those who but poorly adorned it ? 
Instead of dwelling on such examples to re- 
19f 



230 WHAT SHALL UNITARIANS DO? 

pulse and dishearten you and to fill your mind 
with injurious prejudices, place before you ex- 
amples of an opposite character, to give you 
worthier thoughts of religion and to encourage 
you to attend to its duties and exercises. Re- 
member that Fenelon. Sir Isaac Newton, 
Locke, Baxter, Doddridge, and Watts, were 
Christians; men distinguished by their genius, 
their virtues, and their usefulness. Remember, 
when you are tempted to disregard piety, be- 
cause many make such poor exhibitions of it; 
remember that Samuel and Daniel were pious 
men, and men of inflexible integrity and virtue. 
Will you think meanly of devotion, because 
you observe so much delusion and error often 
mixed with it ? O remember that Jesus Christ 
is to be your patern. He is the Master of 
whom you are to learn. This is the example 
you are to imitate. His is the spirit you are 
to possess. Was he a stranger to devotion? 
Did he live without prayer? In all his words 
and actions do you not observe the most warm 
and constant piety? Does he not appear like 
one continually seeking to please and glorify 
his heavenly Father? And with this fervent 
spirit of devotion, do you not see combined the 
most active and untiring benevolence, and the 



WHAT SHALL UNITARIANS DO? 231 

tenderest compassion to sinners? Yes, yes, 
even to sinners. Remember that he is your 
pattern. If others but poorly follow his exam- 
ample, let it excite your sorrow, but let it not 
induce you to disregard his example and pre- 
cepts ! 

Because we differ from other denominations 
in some things, it does not follow that we must 
differ from them in every thing. We are to 
avoid their errors in doctrine and practice, but 
we need not, and should not reject a truth mere- 
ly because they receive it, nor forsake a good 
custom because it is observed by them. In 
their zeal and earnestness to reform, men have 
often failed to distinguish between what need- 
ed reformation, and what did not. So in the 
days of Luther many became worse by becom- 
ing Protestants. They had such a dread of pa- 
pal delusion and bondage, that along with them, 
they threw off the restraints of religion. They 
rejected the worship of images and saints; 
and even then the worship of the true God 
was often neglected. They no longer did pen- 
ance, and bought indulgences, and made 
pilgrimages, and retired to convents, and pray- 
ed to the Virgin Mary; but many abandoned 
these works of superstition and committed more 



232 WHAT SHALL UNITARIANS DO? 

aggravated sins. They used their clearer light 
to perform deeds of a more awful darkness. 
They made no distinction between popery and 
piety, and seeing the absurdity of tho one they 
abjured the other along with it. 

So in the days of the puritans and dissen- 
ters, they were so disgusted with the forms, 
usages and ceremonies of the Episcopal church/ 
that in some things they carried their reforma- 
tion too far. They would not kneel at their 
devotions; it looked like popery. They would 
not use forms of prayer; even the Lord's pray- 
er could not be repeated in their temples. It 
was a relic of popery. They would not have 
the Scriptures read in their churches; it was 
practised by those from whom they dissented, 
and therefore they discountenanced the prac- 
tice. The Roman Catholic and Episcopal 
churches kept a number of fasts and feasts; our 
fathers omitted them, omitted even Christmas 
and Easter, the day of our Saviour's birth, and 
the day of his resurrection. Undoubtedly they 
carried their reform too far. Their posterity 
have confessed it. 

Let us duly consider what there is errone- 
ous in others, and abstain from it; and let us al- 
bo consider what there is right, and imitate it. 



WHAT SHALL UNITARIANS DO? 233 

For I suppose there are many things which are 
good and true and commendable in other de- 
nominations. As far as others appear to be 
truly pious and virtuous, we must desire and 
strive to resemble them, let them be called by 
what name they may. And that there are 
some such in every denomination, I have no 
doubt. 

You very well know the objections which 
are urged against our views of Christianity by 
those of other denominations. I beseech you 
by every solemn and tender consideration to 
make it your serious and constant endeavor, by 
your temper and conduct, to prove those 
objections as they regard you, ill-founded 
and false. You know that those who style 
themselves orthodox think the unitarian faith 
unfavorable to piety, and therefore, if they ob- 
serve a unitarian engaged in religion, alive to 
its duties and exercises, they call him 'ortho- 
dox/ as though nothing could nourish holy af- 
fections in the heart, but their own peculiar 
sentiments. You have strong motives, my hear- 
ers, to the most earnest and constant piety. 
If you are influenced by them as you should be, 
you will put to silence the tongues of many, or 
oblige them to speak in your praise. You will 



234 WHAT SHALL UNITARIANS DO 5 

remove the prejudices and doubts, you will in- 
spire the confidence and courage of many. You 
will do something to recommend our faith to 
others. Avoid enthusiasm, extravagance, and 
fanaticism; avoid a spirit of intolerance and un- 
charitableness. Fortify yourselves against 
those infirmities and sins of the present time, 
which are so unlovely and injurious. But on 
the other hand, beware of lukewarmness, indif- 
ference and neglect. It is not a mark of folly, 
but of wisdom, to fear God. It is not a sign of 
weakness, but of courage and of understanding 
to depart from iniquity. It is not superstition 
to worship God; to love him with all the heart 
and serve him with all the powers. It is not 
an error to account the laws of our heavenly 
Father as worthy of our scrupulous observance. 
It is not a delusion to own, to honor and to im- 
itate Jesus Christ. It is not a needless care to 
care for our souls. It is not an unreasonable 
anxiety to be anxious about our spiritual and 
eternal good. 

Never entertain the unworthy and wicked 
thought, that, as unitarians, you may throw off 
the restraints, and omit the exercises of relig- 
ion. O write it in your memory and in your 
heart, that you have still a Father to love and 



WHAT SHALL UNITARIANS DO? 235 

obey, a Saviour to follow by taking your cross 
against sin, and a crown of glory to seek. O 
remember, there is still a death for which you 
are to prepare, a hell which you are to shun, 
and a heaven for which you are to strive with 
all the powers of your bodies, and all the en- 
ergies of your souls! 






SERMON XIV. 



HATING FATHER AND MOTHER. 



MATTHEW X. 35, 38. 

For I am come to set a man against his father, and the 
daughter against her mother; and the daughter in law 
against her mother in law. And a man's foes shall 
be they of his own household. 

Luke XIV. 29. 

If any man come to me and hate not his father, and 
mother, and wife, and children, and brethren and sis- 
ters; yea, and his own life also, he cannot be my disci- 
ple. 

This is strong and impressive language. It 
can hardly be heard or read without causing 
some emotion and inquiry. Doubtless it has 
affected tbe hearts of millions. Doubtless it 
has been misunderstood and abused by multi- 
tudes even of Christians. It reminds us of ten- 
der ties, but of one more binding still; of near 
relations, but of one more important; of objects 
fondly loved, but of one infinitely more worthy 



HATING FATHER AND MOTHER. 237 

of our love. No wonder that these passages of 
scripture should excite a deep interest. That 
they have had a powerful influence on the temper 
and conduct of many, needs no proof; and that 
men have entertained wrong views of the mean- 
ing and sense ofthese and kindred passages, 
we have abundant testimony. 

But is it the tendency and professed design 
of the gospel, to destroy peace and harmony; 
to interrupt social and friendly intercourse; to 
sow the seeds of hatred and strife; to fill 
houses with violence and wrath; to send bitter- 
ness and anger into families? Did the meek 
and lowly, the holy and harmless Jesus, — did 
the Lamb of God come into this darkened and 
sinful world with the express purpose to teach 
mankind variance and hatred? to break all the 
closest bands of union? to congeal all the warm 
affections of the heart? Does he forbid conju- 
gal regard and attachment! Does he disannul 
parental authority? Does he condemn filial 
piety ? Does he encourage and warrant such 
dispositions and practices? 

Before we ground such doctrines on the text, 
let us examine the gospel and know what are 
its leading and prominent features. What is 
the spirit that seems to pervade the whole? 



S38 HATING FATHER AND MOTHER. 

Before drawing such inferences and instructions 
from the passage, as were mentioned above, 
we must compare Scripture with Scripture; and 
make the light of one passage dispel the dark- 
ness of another. Often the literal, verbal mean- 
ing is not the true meaniug. Often the doc- 
trine in one text is explained in another. 
When our Saviour said, How hardly shall they 
that have riches enter into the kingdom, his 
disciples were perplexed and amazed; but he 
soon relieved their doubts by repeating the sen- 
timent in different words. How hardly shall 
they that trust in riches enter into the kingdom 
of God! And when he says, I came not to 
send peace, but a sword; I am come to set a 
man at variance against his father, &c. we 
must before deciding unfavorably on their im- 
port, take into view the many other sayings and 
instructions of Jesus, and also his whole life 
and character. We must remember the mes- 
sage and song of the angelic host that appear- 
ed to the shepherds! Behold I bring you good 
tidings of great joy, which shall be to all peo- 
ple; on earth peace; good will towards men. 
By the apostle we are told that Christ preached 
peace to them that were affar off, and to them 
that were nigh; that he is our peace — that he 



HATING FATHER AND MOTHER. 239 

hath broken down the middle wall of partition 
between Jew and Gentile. We must remem- 
ber the charge he gave his disciples, that 
wherever they went, they were first to say 
'Peace to this house; 5 that peace was his ben- 
ediction on them first before he was crucified, 
and his salutation to them after he was risen 
from the dead; that he blessed the merciful 
and meek, and declared that the peacemakers 
should be called the children of God. We 
must remember that when there was a strife 
between his disciples, which should he great- 
est, he set a child before them, and taught them 
a lesson of condescension and humility; that 
when they forbade another casting out demons 
in his name, because he followed not with 
them, he said, forbid him not; that he told 
two of his disciples when they would call down 
fire from heaven to consume the Samaritans, 
that they knew not what manner of spirit they 
were of; that the Son of man was not come 
to destroy men's lives, but to save them; that 
he told Peter to put up his sword again into 
the sheath, and then healed the wound of his 
enemy. We must call these things to mind 
before we put an unfavorable construction on 
the words of the text. 

19J 



240 HATING FATHER AND MOTHER. 

Jesus Christ in his doctrine and life encour* 
aged no proud, no revengeful, no contentious 
spirit, and his words and actions in the last 
scene of his life here, show us, one might think, 
too plainly to be misunderstood, what should 
be the feelings and dispositions of his followers. 
Christ came into the world not to destroy, 
but to save, not to make war, but peace, not to 
encourage animosities and dissensions, but to 
promote concord and love. This inference is 
drawn from the doctrines, precepts and exam- 
ple of Christ, and therefore, these expressions, 
to set a fire, to send a sword, to set a man at 
variance with his nearest relatives, are to be con- 
sidered as prop/idicaZ and cautionary, pointing 
out temptations and trials to which men profess- 
ing their faith in him would be exposed, and 
against which they were to be guarded. 

Prophecies are often conditional and moni- 
tory, even when the condition is not expressed. 
Thus, Jonah goes to Nineveh and proclaims 
that in forty days Nineveh shall be destroyed. 
But when the people of that city received the 
awful message,they humbled themselves and re- 
pented and the threatened calamity was averted. 
And when Christ speaks of offences, he also pro- 
nounces a woe to that man by whom the offence 



HATING FATHER AND MOTHER. 241 

cometh, and he also says, they that take the 
sword, shall perish by the sword, carefully 
guarding his friends and followers against per- 
verting or misunderstanding the meaning of 
his words. Hating one's relation and parents 
in order to come to Christ is explained in the 
verse subsequent to the first passage I have 
read for my text, where it is written, He that 
loveth father or mother more than me is not 
worthy of me. This last sentence removes all 
that was harsh, obscure, or objectionable in 
the other. The same precept is frequently urged 
in the gospel in various words. 

The meaning of the text, taken with our 
Saviour's explanation of it, undoubtedly if , that 
our eternal interest should be considered par- 
amount to every other; that earthly considera- 
tions should shrink into nothing when contrast- 
ed with heaven; that we should choose, love, 
obey, and follow Christ, let the consequences 
be what they may; that we should consent to 
lose the affections of dearest relatives, and 
forfeit the favor of friends, if they could be se- 
cured only by our rejection of the gospel; that 
we should submit to these privations for the 
sake of Christ and of our own souls; that we 
should suffer no human attachment to turn our 
20 



242 HATING FATHER AND MOTHER* 

hearts from him; that as he had richer bles- 
sings, and was more worthy of our love, so he 
had higher authority and juster claims. They 
were to yield obedience to Christ before all 
others. But though they might thereby draw 
down the hatred and vengeance of their con- 
nexions upon them, they were to cherish no 
such feelings toward them. Christ did not hate, 
but loved, and pitied, and prayed for men. 
Neither does he instruct his followers to ha:e 
those who would not come to him. They 
were not only to love one another that all men 
might know that they were his disciples, but 
they were to be kind, patient, forgiving, and 
to do good to all men. When others cursed, 
they were to bless. When others despitefully 
used and persecuted them, they were to pray 
for those very persons. And the injunction 
of the apostle accords with the precepts of 
Christ. If thine enemy hunger, feed him; if 
he thirst, give him drink. Avenge not your- 
selves, but rather give place unto wrath. Be 
not overcome of evil, but overcome evil with 
good. So, notwithstanding they were to haz- 
ard the enmity of the world for the friendship 
of Christ, yet they were to show enmity and 
malice to none. If their relatives hated them 



HATING FATHER AND MOTHER. 243 

on account of their professing Christ, they were 
not to hate in return, nor to render evil for 
evil. They were neither to do, nor wish .them 
any harm, but to be patient, gentle, and for- 
giving. 

There are many passages of the New Testa- 
ment, where it is intimated that a part of a 
household or family became Christians, while 
the others did not. Often are the duties of 
believers to those who believed not, plainly 
and carefully enforced. They were not re- 
quired to break their social and domestic ties, 
where they did not prevent their faith and piety. 
And this, from the epistles, seems not to have 
been generally the case. The subject was 
taught to obey the ruler; the child, the pa- 
rent; the servant, the master; though, be it re- 
membered, the greater number then were Jews 
and Gentiles or heathen. And when those 
who embraced the faith, also manifested the 
spirit and gentleness of the gospel, they then 
more generally succeeded in silencing and over- 
coming opposition to them. It was, ere long, 
evident that their religion, new and absurd as 
it might have seemed at first, rendered them 
better, and more useful men and citizens. 
Their amiable temper and deportment, their 



244 HATING FATHER AND MOTHER. 

integrity and virtue subdued the prejudices 
and quenched the violence of their adver- 
saries. The heathens' contempt was chang- 
ed into respect, their jealousies into confidence, 
their hatred into love. They saw that the gos- 
pel they had despised, formed characters, 
which they were obliged to venerate and esteem. 
If the novelty and strangeness of its faith at 
first excited their ridicule and scorn, its holy 
and mild influence on its votaries plead in its 
favor with an eloquence too powerful for them 
to resist. They were charmed and won by those 
sublime virtues, which Christianity taught, and 
which many Christians displayed in their life. 
The words of the text were spoken with a 
peculiar reference to then existing circumstan- 
ces. Men were to follow Christ in opposition 
to Judaism, and to the various religions of the 
gentiles. And there were then great tempta- 
tions to be resisted, obstacles to be surmount- 
ed, trials to be endured, and sacrifices to be 
made. Power, influence, learning, wealth, 
numbers, were against them. They were few, 
and the world was dark, sinful, and prejudiced. 
Their profession would expose them to all the 
evils which pride, ignorance, superstition and 
malice could devise and inflict. And all this was 



HATING FATHER AtlD MOTHER. 245 

neither to discourage nor prevent their owning 
and obeying Christ. Amid all these dangers, 
they were forewarned of one greater, that of 
losing their own souls; and a prize was held out 
to them which made worldly hopes and worldly 
fears seem equally unreasonable and vain. 

And with all these difficulties and hindrances, 
the gospel spread rapidly and widely, and those 
who believed in, and loved Jesus Christ increas- 
ed. Soon after the ascension of our Lord 
there were Christians in chief of the most popu- 
lous and flourishing cities in the world. So 
did the word of God run and was glorified. 

I said that our text had often been misunder- 
stood and abused by christians. They have 
not seriously considered, that how much soever 
ofvariance and hatred there may be, they are not 
to be guilty of any of it themselves. All the 
earthy plots, all the worldly weapons, all the 
fury and outrage were to be on the side of their 
opposers and enemies, not on theirs. The un- 
believer and adversary would give loose to all 
the baser passions. But they must not. Their 
enemies would practise every artifice to seduce 
them; they would on the one hand flatter and 
caress, offer them honors, places of profit and 
pleasure; and on the other, strive to overcome 
20* 



&46 HATING FATHER AND MOTHER. 

them by threats, showing them every kind of 
indignity and abuse, employing the tongue of 
slander and the strength of factions, to de- 
fame, to crush, and ruin them. But the fol- 
lowers of Christ were to resort to no such 
means to defend themselves, or to vanquish or 
convert their opponents. They were not to re- 
taliate, nor to do evil that good might come. 
If others were severe and revengeful, they must 
be mild and forgiving; if others were proud and 
ambitious, they must be meek and humble. If 
others practised deceit, cunning and cruelty, 
they were to let their moderation be known un- 
to all men, and in simplicity and godly sin- 
cerity have their conversation in the world. 

Christians have often overlooked these prop- 
er traits of their character, and fired by their 
zeal, or impatient oftheir hardships and trials, 
they have under the influence of strong passions 
and delusions, employed these words of the 
Saviour to justify dispositions and conduct, di- 
rectly opposed to the doctrines and spirit of 
Christ. And we have too many reasons for 
believing that these words are still frequently 
misapplied. They are used not only to sanc- 
tion the wrong feelings of those who are pro- 
fessed Christians towards those who are not; 



HATING FATHER AND MOTHER. 247 

but also, of one denomination of Christians to- 
wards another. Often are they pressed into 
the unholy service of dividing and embroiling 
societies, churches, families, and friends. 
True, there may be good reasons for a per- 
son's leaving one place of worship and re- 
pairing to another, for rejecting one form of 
faith and embracing another. But if he goes 
in the spirit of his Master, he will go in peace. 
He will indulge no malevolence and hostility 
towards those who remain, nor use base and 
unholy means to draw others away in his com- 
pany. He will leave such things to be done, 
if done at all, by those whom he accounts still 
deluded and blinded. As the love of Christ 
has constrained him to depart, so the same 
love will enforce upon him obedience to his 
new commandment. It is not for us to judge 
the heart, nor to say always when these sep- 
arations of the husband from the wife, of the 
parent from the child, of neighbors from neigh- 
bors, to worship at different altars — it is not for 
ustosay, just howmuch is to be ascribed to sel- 
fish and sordid motives, to a spirit of proselytism, 
to love of novelty and change, to an undue re- 
spect to human and usurped authority; and just 

how much is to be ascribed to a pure and ten- 
23f 



248 HATING FATHER AND MOTHER. 

der conscience, to a conviction of the mind 
and a persuasion of the heart, to a regard for 
God, for religion, and for Christ. But this we 
may say, that it is reasonable to expect that 
those who are the instruments and the subjects 
of these separations, will with their clearer 
light, render their goodness more conspicuous, 
will, with their more certain faith, give evi- 
dence of a more gracious heart; that their bet- 
ter views of Christ, and purer affection for 
him, will be more discoverable by their obser- 
vance of his law, and by their closer imitation 
of his example. 

Let us guard ourselves against any such 
perversion or abuse of the text, as has been 
alluded to, remembering that though we are 
required to love the Saviour more than any rel- 
ative or friend, even than those the most nearly 
allied to us ; yet that no wrathful nor envious pas- 
sions towards any one must be suffered to dwell 
in the breast — that Christ healed and fed those 
who were not his friends, and prayed for those 
who crucified him. 

There is another error sometimes committed 
in the application of the words of the text. 
Persons are exhorted to seriousness and piety, 
and at the same time, are told to expect the 



HATING FATHER AND MOTHER. 249 

sneers, the scoffs, the hatred and opposition of 
the world, and even of their companions, rela- 
tives, and friends. There may be those in 
this Christian land — there may be many sub- 
jected to such hindrances and trials; but I 
would charitably hope, that there are also many 
whose situation and circumstances are more 
favorable to their becoming real Christians. 

It cannot be denied, that there are many who 
are thoughtless, indifferent, and very irre- 
ligious. There are too many evidences of the 
mournful fact to leave it questionable. Still, 
humble piety is not so friendless and despised 
as in a querulous moment one might imagine. 
These repelling prospects are more usually pre- 
sented to the young, and on them they exert 
the worst influence. But is it so generally? 
Is the child that is most modest and inoffensive, 
that gives evidence not only of sweet disposi- 
tions and virtuous habits, but also, of a heaven- 
ly mind and a sanctified heart, is such a child 
the most liable to be ridiculed, reproached, 
shunned and abused? Is it not oftener, is it 
not always beheld with respect and admiration ? 
and is not its company sought with eagerness? 
If it languishes, are we not told of the children 
that are lovingly and anxiously drawn around 



250 HATING FATHER AND MOTHER. 

its sick bed? If it dies, do they not gather 
about its grave more thoughtful and affected 
that one so lovely should be laid beneath the 
cold and heavy clods ? 

Is it a son, just approaching manhood, or al- 
ready entered on the scenes of active life, who 
forsakes his vices and sins, and becomes a faith- 
ful disciple of Jesus ? Does he now oftener ex- 
perience the frowns and rebukes of his father, 
and the jeers and revilings of his acquaintance 
and associates? Does he not oftener, instead 
of falling, rise in their estimation of him ? Does 
he not observe many marks of respect paid to 
him on account of his piety, and has he not 
occasion to observe that the influence of his 
character is greater? Wicked as the world is, 
this is often, I may add, generally the happy 
result. If he is a humble Christian, there is a 
dignity in him, which makes vice reserved and 
respectful in his presence, and which brings 
the generous-minded into closer friendship 
with him. 

Is it a daughter who has shed tears of peni- 
tence for her thoughtlessness and her sins, and 
is now consecrating herself to the service of 
her Redeemer? Does she now, decked with 
the ornament of a meek and quiet spirit, meet 



HATING FATHER ATD MOTHER. 251 

with less respect and esteem? Does not her 
piety, if it be what it should be, throw a charm 
about her which attracts even the gay and care- 
less, and often leads them to inquire why they 
should neglect religion any longer? 

Another wrong use which is often made of 
the text, and of similar passages, is, that peo- 
ple by it are taught to identify sharp religious 
dissensions with vital piety; that a state of war- 
fare is most favorable to growth in grace ; that 
the provocation, resentment, and opposition of 
some, are signs of the truth and holiness of 
others; that the multitude of their foes proves 
that their cause is just, and that they are the 
real friends of Christ. Whereas such signs 
are very questionable, and cannot be relied on 
with safety. They who teach and think thus, 
should remember that when our Saviour was 
born, the temple of Janus was shut by Augus- 
tus, as an emblem of universal peace. In the 
words of a Christian poet, 



Nor war, nor battle sound 
Was heird the world around, 
The idle spear and shield were high up-hung, 
The hooked chariot stood, 
Unstained with hostile blood, 
The trumpet spake not to the armed throng, 
And kings sat still with awful eye, 
As if they surely knew their sovereign Lord was by. 



252 MATING FATHER AND MOTHER. 

But peaceful was the night, 
Wherein the Prince of light 
His reign of peace upon the eaith began. 

A bad man may have foes as well as a good 
one, and provocation and resistance are some- 
times occasioned by imprudence, excess, and 
oppression. In times of great agitation and 
strife, the passions are immoderately heated, 
and religion is mixed with many extravagan- 
ces, to call them by the softest names. Where 
these contentions occur, it is too often the 
case, that the 'piously disposed' are not just 
what they should be. They are impatient, in- 
discreet, so that their failings, rather than 
their piety, prove a stumbling block and rock of 
offence. Let us never rest satisfied with bare- 
ly such evidences of religion in our own hearts, 
or of its purity and progress in any other place. 

But to say no more of these wrong views of 
the text, does the true spirit and meaning of 
it, when it is understood, make that deep and 
serious impression upon us, which they ought? 
Have we that love of Christ without which, he 
tells us, we are not worthy of him, and cannot 
be his disciples? It is reasonable that we 
should thus love him. His holy and amiable 
character renders him altogether worthy of 



HATING FATHER AND MOTHER. 253 

that place in our affections which he demands. 

It is also reasonable that we should thus love 
him, because he has loved us with a love 
stronger than sufferings and death. Need I 
add, that it is important that we love him? If 
we prefer the things of earth to the treasure 
he offers us, if we prefer the friendship of the 
world to his favor, can we account ourselves 
worthy of him? And can we be his disciples? 

Jesus Christ answers these questions very 
plainly. He says, we are not worthy of him, 
and cannot be his disciples. And to aggravate 
our offence in refusing our love to Christ, must 
not many of us reflect, that so far from having 
any thing to dread from the hatred of our friends 
and relatives, it is, we know, their heart's de- 
sire and prayer to God that we should thus 
love Christ? that they would be glad to see 
us giving Christ the preference, and devoting 
our life to him? Yes, I say many of us, I trust. 
I may also say, all of us know that many would 
be glad to see us bestowing our affections upon 
the Saviour. They would themselves, instead 
of showing us any envy or malice, rejoice with 
and love us more on that account. 

But even were this not the case, let us con- 
sider the words of the Saviour. It is of great 



254 HATING FATHER AND MOTHER. 

consequence to our present and eternal peace, 
that we be accounted worthy of him, that we 
become his disciples. Let us attend to this 
subject now. Let us think how soon every 
other object of our regard will be removed 
from us! Yes; let us frequently examine 
ourselves in regard to this subject. On 
what are our affections placed? O that each 
one of us might so own, love, honor and serve 
him, that we may hear his cheerful voice say- 
ing to us. Come, ye blessed of my Father! 



SERMON XV. 

EVANGELICAL RIGHTEOUSNESS. 

1 JOHN III. 7. 

Little children, let no man deceive you; be that doetb 
righteousness is righteous, even as He is righteous. 

The appellation, little children, here, is sig- 
nificant not so much of age, as of familiarity 
and affection. It intimates the tender concern 
ot the apostle, and the inexperience and trials 
of his converts. Our Saviour uses the expres- 
sion, when addressing his disciples; telling 
them how soon he should be removed from them. 
Little children, yet alittle while I am with you. 
John several times in this epistle calls the 
Christians to whom he was writing, little chil- 
dren. 

He was now, not only an excellent man, and 
an apostle, (being the disciple whom Jesus lov- 
ed,) but had long been such. Not a novice; 



256 EVANGELICAL RIGHTEOUSNESS. 

but advanced in the knowledge of Christ, as 
well as in years. His age, experience, and 
office, and also their peculiar situation, gave 
to this mode of address its propriety. His 
great age, his acquaintance with the world, 
and the divine light he had received, had taught 
him what snares and temptations there were 
in the world, particularly for those who had the 
courage to profess their faith in the Lord Jesus; 
and his wisdom qualified him for warning and 
guiding others. 

John was able to discriminate between true 
and false religion, for he had long enjoyed the 
highest and best sources of instruction. The 
thought that he was about closing a protracted 
and useful life in the faithful service of his Mas- 
ter, no doubt, increased his concern that his 
brethren also might be better able, than they 
as yet were, to make the distinction between 
the works of the flesh and the fruit of the 
spirit. 

He tells them, with no needless and unrea- 
sonable solicitude, let no man deceive you; 
and in the other part of the text, we are tpld 
indirectly what kind of deception he was then 
chiefly guarding them against. He would not 
have them deluded and captivated by a mere 



EVANGELICAL RIGHTEOUSNESS. 257 

show of religion; nor set down those for right' 
eons who in conduct were not practically so. 

This apostle frequently detects and reproves 
the inconsistencies and errors of nominal chris- 
tians. He shows them, in the most forcible 
language, that there must be harmony between 
their faith, temper, and practice. Did any one 
pretend to have passed from the death of sin to 
the life of holiness? Did he feel any assurance 
that he was born of God? Did he profess to 
have been brought out of darkness, to h ave ob 
tained a hope of seeing God, and of being trans- 
lated into the kingdom of his dear Son? To 
prove the sincerity and safety of his profession, 
faith, and hope, his heart was to be filled with 
brotherly as well as divine love. He was to 
love in deed and in truth; to do righteousness; 
to walk in the light; and to purify himself. 

One of the abuses of the christian religion, 
and a grievous one too, which he labors to cor- 
rect, was, that there were those who professed 
their faith in Christ, but in works denied him; 
assuming the title of righteous, when they did 
not lead righteous lives. 

He lays down a principle, which they might 
apply on all occasions; and thus avoid taking 
the shadow for the substance. 'He that doeth 
201 



£58 EVANGELICAL RIGHTEOUSNESS. 

righteousness is righteous:' A doctrine very of* 
ten taught and insisted on in the word of God. 

In many parts of Scripture we are warned 
against self-deception, against thinking of our- 
selves more highly than we ought to think; im- 
agining ourselves pious and devout, when we 
are not; making but a superficial examination 
of our character; healing our wounds slightly; 
crying, peace to our bosoms, when there is no 
peace; putting a favorable and false construc- 
tion on every thing concerning ourselves. 

We are not to imagine ourselves good and 
pious, simply because we make some good 
wishes and professions, and say a great deal 
about religion and holiness — expressing a sol- 
emn sense of their importance — lamenting our 
sins and the sins of others; and there leaving 
the matter; establishing our character, and our 
faith in Christ, on fervors, hopes, professions, 
and resolutions, when all of them have not been 
strong enough to produce in us a holy obedi-> 
ence to God, and just and kind behaviour to-> 
wards our fellow men , 

And as we are not to practise upon ourselves 
this deception, so neither are we to suffer 
others to deceive us. A rule is given by which 
we may discern between specious appearances 
and realities. 



EVANGELICAL RIGHTEOUSNESS. 259 

True, we cannot lay open every recess and 
winding of the heart, and explore every hidden 
spring of action. But because we are incom- 
petent to such deep researches and knowledge, 
we are not to neglect that observation and scru- 
tiny, and the light of that truth, which may do 
much to save us from delusion and mistake. If 
we will open our eyes, and use the helps God 
has given us, we can detect many errors and 
fallacies; we can discover the grosser instances 
of deception. If we will, only call to our aid 
the written word of God, we need not be so 
often imposed upon by the false glare of things. 

Many people are apt to be led astray by ap- 
pearances; and to estimate character by par- 
tial views of it, now, as they were in the days 
of the apostle; and his caution is never unsea- 
sonable; let no man deceive you with a show of 
godliness,when he gives no scriptural evidence, 
that he feels the power and brings forth the fruits 
of it. 

He may come to you with pharisaical pride 
and impertinence, examining into your faith, 
spying out your liberty, charging you with fa- 
tal errors and with an evil heart of unbelief^de- 
ploring your blindness, bewailing your lost 
condition, or upbraiding your insincerity, con- 
21 



260 EVANGELICAL RIGHTEOUSNESS. 



demningyour obstinacy, measuring your depart- 
ure from Christ by your departure from him r 
holding you up as an object for scornful pity, 
endeavoring to bring a reproach upon your 
name, and a blight upon your prosperity, and 
(need I say it?) all this shall not prove, that/ie 
has put on Christ, and is clothed ivith the right- 
eousness of God. 

Or he may come, occupied with thoughts of 
himself, professedly smitten with a sense of his 
own aggravated sins, acknowledging his un- 
worthiness, his frequent failure in duty, the 
coldness of his love to God; and, then, making 
a rapid transition from his vileness to the mer- 
its and mercy of Christ, and to the abounding 
grace of God, he may tell you how many arti- 
cles of faith he receives, and how firmly and 
steadfastly he believes them; he may tell you 
what refreshing seasons he has known; with 
what enlarged views of divine things he has 
been blessed; what comfortable and devout 
frames he has enjoyed; he may speak of his 
ardent love of the Saviour, of his wish to exalt 
him and give him all the glory; of his lively and 
prayerful sympathies for those in a Christless 
state;— he may say all these things; he may run 
from house to house with warnings and exhorta- 



EVANGELICAL RIGHTEOUSNESS. 261 

tions, he may devote much of his time and sub- 
stance to building churches, and to sending the 
gospel to pagan lands; he may be strict in his 
observance of rites and ceremonies, and still 
the apostolic caution shall be necessary. For 
his faith may be disobedient and dead; his con- 
cern for others may be that of a meddler and a 
busy-body; in the abundance of his speech there 
may be great swelling words of vanity; he may 
seem to be religious, and not bridle his tongue; 
his sighs and tears may be the utterance of car- 
nal passion; he may be found upon his knees 
without humility of heart ; his devotions may be 
kindled and ardent from the unhallowed fires 
of ambition, and a zeal not according to knowl- 
edge; his religion may be at bottom but pride 
and selfishness, the workings of an artful, a rest- 
less, and a censorious spirit. For the heart is 
deceitful above all things and desperately wick- 
ed; and those sometimes will boldly come for- 
ward with loud claims and pretensions, putting 
their names into the catalogue of saints and mar- 
tyrs, when they give but poor evidence that 
there is any new creation, or heavenly and 
spiritual birth, which has shed its moral influ- 
ences on their souls. 

It is generally an unnecessary deception, if 



Q62 EVANGELICAL RIGHTEOUSNESS. 



we are long deceived in regard to these things. 
Patient and steady observation will penetrate 
the disguise. The mystery of iniquity will be 
revealed. The children of light will be made 
manifest. The tone of the feelings, the dispo- 
sitions, the habits of the mind, the actions of 
the life, will be, from time to time, discovera- 
ble to the eye of the careful spectator. He 
will at length be able to form some judgment; 
and not wholly mistake the images of heavenly 
things for their reality. He has only to apply 
the touchstone of gospel truth. 

I say not these things to beget in you, my 
friends, a suspicious temper, nor to throw un- 
charitable doubts on the religion and piety of 
others; but to assist you in judging righteous 
judgment; to remind you of what is the stand- 
ard, and what are the proper marks and cre- 
dentials of christian goodness. 

The scriptures have, more than once, de- 
scribed to us a citizen of Zion, and told us how 
we are to estimate characters. We must see 
if the person be conformed to the pattern show- 
ed us in the gospel. He may boast, he may 
tell of his trances, his visions, his raptures, his 
i mpressions; but we are not to rest satisfied 
with these; we must still try him by the word 
of divine truth. 



EVANGELIciL RIGHTEOUSNESS. 263 

We must let no man deceive us. He that 
doelh righteousness is righteous. Nor is this a 
solitary passage in which we are informed in 
what evangelical righteousnsss consists; not in 
word, pretension, profession, imputation, bare- 
ly; but in right dispositions and practice. It 
is something' that is to be acted out. Not the 
hearers of the law are justified, but the doers 
of it. The apostle says, that sin is a transgres- 
sion of the law. It is acting contrary to known 
duty, doing those things which we should not do, 
and omitting and neglecting those things which 
we should do. The terms vice and virtue, sin 
and righteousness, have, each of them, an 
active signification. They mean something 
that is done, or not done. The person, to whom 
they have properly applied, is supposed to have 
some knowledge and sense of his duty; and to 
have either discharged or neglected it to a cer- 
tain degree. These terms are not so strictly 
applicable to a young child, or to one devoid 
of reason and knowledge, whose moral and 
mental powers have never been called into ex- 
ercise, or are deranged. We cannot say with 
propriety of an infant, that it is vicious or vir- 
tuous, sinful or righteous; for these terms sup- 
pose, not only capacities and powers, but also 
21* 



264 EVANGELICAL RIGHTEOUSNESS. 



rsf 



a developement and use of them ; a violation or 
observance of known rules of behaviour. These 
moral and pious qualities and habits we are 
speaking of, are acquired and formed, not cre- 
ated along with us; and these moral diseases 
are induced, not entailed and inherited. 

The gospel is addressed to those who are 
capable of moral discernment and moral con- 
duct. On such it lays its injunctions, to such 
it gives doctrines and prescribes duties. As 
a condition of mercy and happiness, among 
other things, it requires righteousness. This 
consists in rendering to all beings around, 
above and below us, their due. The true chris- 
tian faith is operative. The christian doc- 
trines are practical, and must be reduced to 
practice by us. The truths of religion are not 
to be idle and speculative, having no good ef- 
fect on the temper and behaviour. The real 
christian is a virtuous, or righteous and pious 
person. 

We must not be deceived in our notions of 
righteousness. It is not simply professing and 
believing , but feeling and doing also. It is cor- 
rect principles in vigorous operation, form- 
ing good habits, producing good dispositions 
and fruits. He that doeth righteousness is 
righteous. It is but another name for justice 






EVANGELICAL RIGHTEOUSNESS. 26 5 

rendering to every one his due, living agreea- 
bly to the various relations which one sustains, 
acting in conformity to his moral powers and 
constitution. The Scriptures often use the 
term, righteous, to designate a virtuous, good, 
pious man. It is something which he does, not 
something which is done to or for him. It im- 
plies activity, exertion, stability, and perse- 
verance. 

Let us, then, fix these things in our thoughts. 
The righteous man is practically and habitually 
so. He that doeth righteousness is righteous. 
If he have any vital piety, it will be visible in 
the performance of his various duties to him- 
self, to his fellowmen, to his Saviour, and to 
his God. He will imitate the example of 
Christ, and the righteousness of his heavenly 
Father. He will bear some faint resemblance 
to the divine character. 

Observe, my hearers, what it is that makes 
one righteous. His own righteous actions 
and conduct. Character is every thing. If 
Christianity have no moral influence on his 
heart and life, then he has not the piety, nor 
the faith, nor the virtue o**the gospel, and, con- 
sequently, the hopes and promises of it cannot 
belong to him. 

21| 



266 EVANGELICAL RIGHTEOUSNESS. 






From our subject, then, we are taught to 
attach great importance to a holy obedience, 
to the faithful discharge of every duty, to what- 
ever enters into and composes the character 
of a truly good man. He who is so, has fixed 
the principle, and formed the habit of doing 
good. He is righteous even as Christ is 
righteous. And how did he manifest his 
righteousness, and show that he was the Son 
of God? Not simply by his authority, power, 
gifts and attainments, but also by his holy obe- 
dience, by doing the will of his heavenly Father, 
by being always submissive and resigned, and 
constantly employed in his service, and for 
his glory, and for the good of mankind. 

Was the righteousness of Christ made up 
solely of feeling and profession? No. He 
went about doing good, and he did no sin, and 
it was his meat and drink to do the will of God. 

And considering righteousness in this light, 
we can see the excellency and importance of 
the gospel which inculcates it from such high 
authority and motives. Its design and tendency 
is to make good, pious men. The righteous 
man is a doer of righteousness. His feelings, 
opinions, and actions, coincide, and prove that 
he is sincere and earnest in his faith and pro- 
fession. 



EVANGELICAL RIGHTEOUSNESS. 267 

Such being the nature of evangelical righ- 
teousness, and it being declared by the prophet, 
that it shall be well with the righteous, we can 
see a strong reason why every one should 
hunger and thirst after it, and why our Saviour 
pronounced a blessing on those who did so. 

Let us, then, learn from our subject, that 
the faith of the gospel is of a practical and pu- 
rifying nature. It works by love, purifies the 
heart, and overcomes the world. The Chris- 
tian must be experimentally such. He must 
not rest satisfied with a name to live, while he 
is dead as to the divine life. He must not be 
barely a theorist, talking of truths he has never 
felt, nor reduced to practice. 

We must experience religion; i. e. we must 
believe, and feel and practice it. It must be the 
vital principle of action; giving direction and 
energy to all moral powers; keeping our feet 
in the path of rectitude; making us faithful, 
kind, and diligent in all the walks and relations 
of life. And we can place but little reliance 
on that christian experience, which has not 
these happy results, and we wrong our own 
souls, if we do. If the proper, legitimate gra- 
ces and virtues are wanting, it is worse than 
absurd to call it experience; it may be temper, 



268 EVANGELICAL RIGHTEOUSNESS. 

passion, and profession ; but what does his hope 
rest upon, who hath not the spirit and obedi- 
ence of Christ? For he that hath the hope of 
union with him, and eternal life and peace with 
God, purifieth himself. 

Most highly does it concern us to frequently 
examine ourselves in regard to these important 
points, in which so many are deceived. What 
do we believe and profess? Does our conduct 
correspond with our faith? Does our life de- 
clare and commend our creed, or contradict 
and revile it ? Have we that evangelical right- 
eousness which the gospel enjoins? i. e. are 
we doers of righteousness? 

O let us search and try our ways; and, 
wherein we have done iniquity, let us repent 
and learn to do so no more; and let us now re- 
turn unto the Lord and serve him with a per- 
fect heart and a willing mind! 



AN ADDRESS 

TO THE FIRST CONGREGATIONAL SOCIETY IN 
HARDWICK AT THE INSTALLATION OF THE 
REV JOHN GOLDSBURY, JULY 4, 1832. 



I am very glad, my christian friends, that I 
have the privilege of meeting you again; and 
meeting you also under so favorable circumstan- 
ces; and that it is by your own kind request 
that I now address you. I assure you that the 
interest I feel in the cause of religion, and in 
your spiritual welfare, renders the events of 
this day joyful to me. Though, for a long sea- 
son, denied the pleasure of seeing you, you 
have not been forgotten. Though remote 
from you, yet I have not ceased to care for, 
and sympathise with you. Those marks of re- 
gard and attention, which you have shown me 
in times past, made impressions on my heart, 
which have been easily and gratefully remem- 
bered. 



270 AN ADDRESS. 

Accept then on this occasion my friendly 
and christian salutations. I rejoice in the 
privilege of assisting in the solemnization of 
your connexion with your present pastor. 

I trust that I am speaking the sentiments of 
this council, as well as my own, when I com- 
mend the care, the earnestness, the diligence, 
and the unanimity, which you have manifested 
in supporting and continuing the institutions of 
the gospel among you. We are thankful that 
the anxiety and solicitude, we but lately felt on 
your account, are now, and so soon changed 
into congratulations on your condition and pros- 
pects. 

We rejoice that you still may share in the 
gifts of God's grace, and in the smiles of his 
providence; and our devout supplications are, 
and will be, that the connexion, this day sol- 
emnized, may be profitable, lasting and happy; 
and that, taught by so many affecting experi- 
ences the value of christian privileges, you 
may, in future, enjoy them with increased in- 
terest and benefit. 

On such occasions, much of the time is de- 
voted to services, which remind the pastor of 
his obligations, responsibility, trials and duties. 

You can easily imagine that he has been 



AN ADDRESS. 



271 



deeply impressed by the ".view of his labors 
and accountableness, which have been exhibited 
to him, while being inducted into office. And 
you have thought, also, how faithful, how earn- 
est, how exemplary, and devoted, he should be. 
While these things have been powerfully forc- 
ed upon his attention, they have not been un- 
noticed by you. 

But let me now intreat you to consider your 
own obligations and responsibility. You think 
of what your minister should be to you; think 
also of what you should be to him. You think 
of what he should do for you; think, again, of 
what you should do for yourselves. You know 
that he has a great and arduous work to per- 
form; let me remind you of your duty to coop- 
erate. You think of the influence he is to 
exert on you; let me remind you of the influ- 
ence you may exert on him. You, undoubted- 
ly, hope and expect that he will be instrumen- 
tal in preserving the union, prosperity, and 
reputation of this society; consider, then, how 
much depends on your combined efforts, fidel- 
ity and zeal, in order that his endeavors may 
be crowned with success, and your hopes re- 
alized. Permit me to plead the cause of him, 
who is now devoted to the ministerial and pas- 



272 AN ADDRESS. 

toral offices among you. Perhaps it would not 
be improper for me to use a freedom with you 
in speaking for him, which delicacy would for- 
bid him in speaking for himself. 

Honor him, that he may be an honor to you. 
Regard him for his office, and for the near and 
important relations he sustains to you. In- 
crease his influence, that you may feel the sal- 
utary exertions of it on your lives and pros- 
pects. Do all in your power to encourage his 
piety and virtue; it will be the best security for 
his promoting yours. Recollect how much the 
success of his labors will depend on your co- 
operation, that it is easier for you to make him 
what he should be, and what you would have 
him, than for him to produce similar effects on 
you. If he has any genius, you can do much 
to kindle, or quench the fire of it. If he has 
any love for religion and for the souls of men, 
you can do much to warm it to activity, or to 
cool it to a gloomy indolence. He may have 
the tongue of an angel, and you can do 
much to render it dumb, or mournfully elo- 
quent in the solitude and moral desolation that 
reign around him. He may stand here, his 
lips touched with a coal from off the altar, and 
you can do much to make his devotions burn 



AN ADDRESS. 273 

with a brighter and steady flame, or you can 
do much to seal those lips, and stifle those ear- 
nest breathings of the soul. 

I believe it is but very little knoTvn, or, at 
least, but very little considered by the members 
of a society, how great an influence they can 
exert on the heart, mind, and character, of 
their pastor . When he engages to guide you 
in religious services, it is with the expectation 
that you will take an active part in them your- 
selves. He comes hereon the sabbath, not 
only to pray for you, but with you also; to 
preach the gospel here, not only because this 
is the temple of God; but also, because he 
hopes here to meet the children of God hun- 
gering for the bread of life. You may say that 
he is paid for attending church, but he is not 
properly and fully so, unless you aid and cheer 
him by your presence, when it is possible. 

Many, of our denomination especially, are op- 
posed to having controverted, or even many 
doctrinal subjects brought into the desk. 
They can hardly have patience and courage to 
have our views of religion clearly stated, or to 
listen to the reasons we can give for the faith 
and hope we have embraced. They are ear- 
nest to have practical sermons. I commend the 



274 AN ADDRESS. 

spirit and desire generally. But I would re* 
member, and also remind them, that it is the 
truth, as it in Jesus, which can make us holy 
and free, and that he said to his Father, 'And 
this is life eternal, that they might know thee, 
the only true God, and Jesus Christ whom 
thou hast sent.' And if his are such precious 
and life-giving words, as we are assured they 
are, I know not why they should disgust or 
weary his followers and friends. I am now ta- 
king it for granted, that we can declare our 
sentiments and defend them in a serious and 
charitable manner. If the doctrines we pro- 
fess to believe, are the w T ords of truth and the 
words of Christ, then, there are solemn reasons 
for banishing ail shame and fear in regard to 
them. Let them be plainly taught, not angri- 
ly, but candidly, and we ought to expect good, 
not evil, as the result. I know not but that 
some, in these things, are sensitive and scrupu- 
lous to a fault. They sometimes induce one to 
think that they care more about their present 
ease, than about the spread and success of the 
gospel. But in these things, as in others, the 
instructions of your pastor will be very much 
affected by yourselves. If he finds by yoiu 
conversation and behaviour ; that you are rooted 



AN ADDRESS, 275 

and grounded in love to God and to him, that 
you are established in the faith, that you are 
fully persuaded in your own minds, that you 
are not weak and wavering, and liable to be 
carried about by diverse and strange doctrines, 
that he has nothing to fear from those who 
would entice you to draw back, and infect your 
minds with misgivings and doubts — if he finds 
that you are strong and steadfast, and walking 
in truth, he will have little occasion to intro- 
duce these unwelcome topics, which, owing to 
the evil state of the churches, suggest so many 
painful thoughts; he can then with more fre- 
quency dwell on the practical doctrines of Chris- 
tianity. And you can convince him, that you 
are thus confirmed, attached, and resolved, by 
words, when private interviews are indulged, 
and by your general carriage, and that regard 
which you manifest for his public instructions. 
Show, by your constancy and seriousness in 
the house of God, that it is not curiosity, but 
religion, which draws you thither. Show by 
a virtuous and devout life that you relish prac- 
tical preaching; that you want no feverish 
heat, nor violent excitement; that your faith 
and piety can be warmed and invigorated by 

gentle means; that you are seeking no other 
21J 



2V6 Aft ADDRESS. 

way to heaven but that of holiness, virtue, 
and charity, and that your desire is to grow 
in grace, as well as in knowledge. By your 
prayerful and persevering endeavors, you may 
greatly change both the devotions and instruc- 
tions of the sanctuary ; the one will be charac- 
terized by strains of love, gratitude, and 
praise; the other, by the soft and winning* 
language of remembrance, encouragement, and 
hope. 

I mentioned private interviews. It is a 
very common saying, that a minister may do 
more good out of his pulpit than in it. But 
much depends upon circumstances, and very 
much depends upon you. He must be very 
cautious how he devotes a large proportion 
of his time to friendly visits and social inter- 
course; otherwise, his studious habits will be 
broken off, and his mind will at length become 
satisfied with a retrograde march. A phy- 
sician grows wiser by his patients; but too of- 
ten has the clergyman lost the character of a 
scholar, and even something more, by that 
kind of intercourse with his people in which 
he has indulged. You can at times draw him 
from his retirement, if you please, and he will 
grow wiser and better without his books. If 



AN ADDRESS. 277 

his intercourse with you be what it ought, you 
will both receive and confer a blessing. When 
he comes to your dwellings, it is, in a less 
formal and more familiar way, to preach righ- 
teousness, to bring salutations of peace, and 
good tidings of great joy. He may be long, 
social, and talkative with you, and yet not do 
his errand. He may share in the bounty and 
luxuries of your table, and yet his strongest 
desire shall remain ungratified. You may show 
him the improvements you have made in your 
secular affairs, or, in the language of repining, 
the hardness of your lot. You may devote the 
time to inquiries pleasing to an idle curiosity 
and an earthly mind, and you may finally send 
him back to his study disappointed and dis- 
couraged, lamenting your stupor, and his own 
timidity, more anxious about your spiritual 
condition, and more perplexed in his thoughts 
of meliorating it. He hopes that his earnest 
prayers, and affectionate instructions in the 
house of God will awaken your concern for 
the safety of your soul, and inspire you with 
confidence to disclose that concern to him, 
when he meets you by the way, and especially 
in your own habitation. He wishes, not to 
have dominion over your faith, but to be a 



278 AN ADDRESS. 

helper of your joy. He would not seem obtru- 
sive or meddlesome. His presence is an over- 
ture on his part, and an invitation to you to 
ask of him the water of life. He will watch 
and eagerly seek opportunities to draw you in- 
to religious and serious conversation and re- 
flection, and to fix your attention upon those 
things which belong to the peace of your souls. 
Let him not know on such occasions, that re- 
ligion is the only subject, about which you are 
both ignorant and listless. Show him that you 
are acquainted with the duties of his office, 
and with your own needs. Encourage him to 
deliver his important message, and to perform 
his duty; he may, thereby, remove a burden 
from his own heart, and from your consciences. 
Let him try to enlighten your mind, if it is 
dark, and to establish your faith, if it is urir 
certain and wavering, and strengthen your 
virtue, if it is weak, and arouse you to senti- 
ments of piety, if you are living without God 
in the world, and to exhort you to a wise and 
timely preparation for death, if you are dri- 
ving out all thought of that event, and of the 
eternal world into which you are hastening. 
Let him be a counsellor and friend to you in 



AN ADDRESS. 279 

days of prosperity, that he may more certainly 
be a son of consolation to you in seasons of 
affliction. You will invite him to pray with 
you and for you, when you are sick and sor- 
rowful; let regard for him, gratitude to God, 
and the salvation of your own souls, prompt 
you to discourse with him on these momentous 
subjects, when health and comfort are your 
lot. 

Let his visits make a religious impression 
on all the members of your family. Your re- 
spect and eagerness will excite theirs; and they 
will learn to esteem him not as a pleasing com- 
panion barely, but as an ambassador of God. 

If you take an opposite course; if you seek 
his society, and yet studiously avoid religion, 
showing by your silence, if by no other way, 
that you value him not for those qualities and 
attainments, which should render him chiefly 
valuable in the estimation of any one; if you 
do thus, we might describe the consequences 
beforehand with considerable exactness. Its 
direct tendency will be to humble him and to 
harden you. Year after year might pass away 
and leave ycu still strangers to the exercises 
of a devout heart, and the duties of a penitent 
and christian life. 



280 



AN ADDRESS. 



He can do much for your temporal and for 
your eternal good, in the pulpit and out of it. 
He can do all he ought to do ; but O, consider 
how much is depending on your encourage- 
ment and cooperation. Receive him, as he pro- 
fessedly comes to you, a messenger of God, a 
herald of salvation. Turn not a deaf ear to the 
message he brings; and neglect not the great 
salvation he offers you in the name of Christ. 

May the events of this day furnish continu- 
ed occasion of joy and thanksgiving, while you 
sojourn here, and for endless gratitude and 
praise hereafter, when the teachers and the 
taught shall stand before the judgment seat of 
Christ. O may you, "may we all give up our ac- 
count, there, not with grief, but with joy. 



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